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fcibrarjp  of  Che  theological  ^eminarjp 

PRINCETON    .    NEW  JERSEY 


I 


PRESENTED  BY 

Mrs.    riinot   C.    Morgan 


THE 


SYSTEM  OF  DOCTRINES, 


CONTAINED    IN 

DIVINE    REVELATION, 

EXPLAINED  AND  DEFENDED. 

SHEVriNO    THEIR 

CONSISTENCE  AND  CONNEXION  WITH  EACH  OTHER. 

TO    WHICH    18   ADDBI>» 

A    TREATISE    ON    THE    MILLENNIUM. 

IN    TWO    VOLUMES.  [   ^  ^AY    21  1965 

BY  SAMUEL  HOPKINS,  D.  D. 

LATE    PASTOR   OF    THE    Ist    CONGRSGATIONAJ.   CHURCH    IN   NBWPOKT. 

VOL.   II. 

SECOND  EDITION. 


BOSTON  : 

PRINTED   AND    PUBLISHED    BT   LINCOLN    &   EDMANDSj 

No.  53  Cornhill. 
1811. 

Published  according  (y  Act  q/"  Congress. 


CONTENTS. 


PART  II. 


CHAP.  IV. 

Page 
SECT.  VI.     On  Samng  Faith,  .         .         5 

SECT.   VIL     On  Justijicatien  by  Faith,  .       49 

SECT.  Fill.  On  the  Covenant  of  Grace,  .  84 
SECT.  IX.  On  t/ie  Man?ier  of  the  Dispensa- 
tion of  the  Covenant  of  Grace,  and  the 
Preaching  of  the  Gospel,  ...  96 
SECT.  X.  On  the  Perseverance  of  Belie'uers,  114 
SECT.  XI.  Concerning  Assiira  nee  of  Salvation,  124 
SECT.  XII     On  Election,  .         .         .         142 

SECT.  XIII.      Believers    not    perfectly    holy    in 

this  Life,  .....         167 

SECT.  XIF.  On  Death— A  Separate  State— 
The  General  Resurrection — Judgment — The 
Eternal  State  of  Happiness  and  Misery,       184 

CHAP.  V. 

Concerning  the  Church  of  Christ,  .         .         223 

SECT.  I.     General   Observations    concerning    the 

Church  of  Christ,  .         .         .  ib. 

SECT.  IL     The  Officers  of  the  Visible  Church,    231 
SECT.  III.      On   the   Public    Institutions,    Ordi- 
nances   and    Worship    of    the     Church — 
Public  Worship — The   Christian  Sabbath — 
Baptism — The  Lord's  Supper,  240 

SECT.  IV.      Concerning    the    Discipline    of  the 

Church,  .         .         .         .         .         348 


OONTENTS. 


CHAP.  VI. 

Pa,^c 
On  Christian  Practice^  .         .         .         .         361 

Conclusion^  .         .         .         .         .         .         396 

TREATISE  on  the  MILLENNIUM. 

DEDICATION,  .^       ,        .        .        .        412 

INTRODUCTION,  ....        413 

SECT.  I.  In  ivhic/i  it  is  shewn  from  the  Scrip- 
ture that  the  Church  is  to  enjoy  a  prosper- 
ous and  happy  State  in  this  IVorld  during 
a  thousand  Tears,        .  .  .  .  417 

SECT.  II.  IVhat  is  implied  in  the  Millenni- 
um— The  peculiar  Happiness  and  Glory  of 
that  Day,  .....         444 

SECT.  III.     IVhcn  the  Millennium  ivill  begin,      477 
SECT.  IE.      What    will   take  place   before    the 
Millennium,    to  prepare  the  IFay  Jor  the 
Introduction  of  it,  .  ..  .489 


SYSTEM    OF    DOCTRINES, 


PART  II. 


CHAP.  IV. 


Section  VI. 

CONCERNING  SAVING  FAITH. 

THERE  have  been,  and  still  are,  various  and  oppcv 
site  opinions  in  the  christian  world,  and  among  Protes- 
tants,  respecting  saving  faith  ;  and  very  different  defini- 
tions have  been  given  of  it.  Instead  of  particularly  de- 
scribing these,  and  attempting  to  refute  any  of  them  now, 
it  is  proposed  to  examine  the  scriptures,  and  endeavour 
from  them  to  find  what  is  the  nature,  and  what  are  the 
properties  of  this  faith.  And  if  in  this  way,  which  is 
doubtless  the  most  proper  to  be  taken,  a  clear  and  satis- 
factory idea  of  this  subject  may  be  obtained,  all  errone- 
ous opinions  respecting  it,  which  have  been  imbibed  and 
propagated,  will  of  course  be  detected. — In  this  view  the 
following  things  may  be  observed. 

I.  Saving  faith  is  represented  in  many  passages  of 
scripture  as  consisting  in  a  belief  and  assurance  of  the 
truth  and  reality  of  those  things  which  are  revealed  and 
asserted  by  God  in  the  divine  oracles.  Or  a  conviction 
and  assured  knowledge,  that  the  gospel  is  true  ;  that 
Jesus  Christ  is  the  Sou  of  God,  and  the  Saviour  of  the 

VOL.    II.  2 


6  Concerning  Saving  Faith.  Part  II. 

world  ;  and  they  who  have  this  belief,  assurance  or 
knowledge,  are  considered  and  declared  to  be  in  a  state 
of  salvation. 

This  is  the  account  given  of  faith  in  the  most  express 
definition  of  it  in  the  Bible.  "  Now  faith  is  the  sub- 
stance of  things  hoped  for,  and  the  evidence  of  things 
not  seen."*  Here  faith  is  described  in  the  general  na- 
ture of  it  ;  and  is  said  to  be  that  by  which  invisible  and 
future  things  are  seen  as  evident  realities.  Hence  it  ap-^ 
pears,  that  he  who  realizes  and  is  assured  of  the  truths 
contained  in  divine  revelation,  has  true  faith,  by  which 
men  believe  to  the  saving  of  their  souls,  which  is  the 
faith  here  defined,  as  appears  from  the  words  immediate- 
ly preceding  these,  in  the  last  verse  of  the  foregoing 
chapter.  "  We  are  of  them  that  believe  to  the  saving 
of  the  soul.     Now  faith,  &c." 

When  Peter  said  to  Jesus,  "  Thou  art  the  Christ, 
the  Son  of  the  living  God,"  Jesus  answered  and  said 
unto  him,  "  Blessed  art  thou,  Simon  Barjona  ;  for  flesh 
and  blood  hath  not  revealed  it  unto  thee,  but  my  Father 
which  is  in  heaven."     Upon  this  we  may  observe, 

1.  That  the  faith  which  Peter  professes,  is  a  belief  and 
assurance  that  Jesus  of  Nazareth  was  indeed  the  Son  of 
God,  the  Messiah  who  was  to  come  into  the  world. 

2.  That  Christ  declares  this  to  be  saving  laith,  in 
pronouncing  Peter  blessed  upon  this,  and  asserting  that 
this  faith  was  the  effect  of  divine,  supernatural  influences. 

Very  parallel  to  this  is  what  St.  John  asserts  concern- 
ing faith.  "  Whosoever  shall  confess  that  Jesus  is 
the  Son  of  God,  God  dvrelleth  in  him,  and  he  in  God. "f 
This  is  the  same  confession  which  Peter  made  ;  and 
this  is  here  declared  to  be  peculiar  to  a  good  man,  a  true 
christian  who  shall  be  saved.  By  confessing  that  Jesus 
is  the  Son  of  God,  is  meant  a  sincere  and  true  declara- 
tion of  a  belief  and  assurance  of  this  truth.  Such  a 
belief  and  assurance  of  this  truth,  is  the  only  proper 
ground  of  this  confession,  and  is  saving  faith.  Both 
these  passages  are  explained  and  illustrated  by  the  fol- 
lowing words  of  this  same  apostle.  "  Whosoever  be- 
lieveth  that  Jesus  is  the  Christ,  is  born  of  God.  "J  Here, 
a  belief  of  this  single  proposition,  Jesus  is  the  Christy  is 

*  Heb.xi.  1.  t  IJohniv,  15,  %  Chap.  v.  1. 


Chap.  IV.  Concerning  Saving  Faith.  '     7 

asserted  to  be  justifying  saving  faith,  which  is  peculiar  to 
those  who  are  born  of  God. 

The  same  description  of  saving  faith  is  found  in  the 
words  of  St.  Paul,  "  If  thou  shalt  confess  with  thy 
mouth  the  Lord  Jesus,  and  shalt  believe  in  thine  heart 
that  God  raised  him  from  the  dead,  thou  shalt  be  sav- 
ed."* To  believe  that  Jesus  was  raised  from  the  dead 
is  the  same  with  believing  that  Jesus  is  the  Christ :  And 
this  is  here  asserted  to  be  saving  faith.  This  same  foith 
the  Eunuch  professed,  upon  which  he  was  baptized  by- 
Philip,  and  admitted  among  the  number  of  true  believ- 
ers in  Christ.  "  And  he  answered  and  said,  I  believe 
that  Jesus  Christ  is  the  Son  of  God."t  Agreeably  to 
this  Christ  says,  "  This  is  life  eternal,  that  they  mio-ht 
know  thee,  the  only  true  God,  and  Jesus  Christ  whoni 
thou  hast  sent.  "J  Here  eternal  life  is  connected  with 
having  a  true  idea  or  knowledge  of  God  and  the  Saviour ; 
or  seeing  their  true  character  and  believing  them  to  be 
such  as  they  are.  This  therefore  must  be  the  same 
with  that  faith  to  which  our  Saviour  so  often  promises 
salvation  ;  and  without  which  he  repeatedly  says,  men 
cannot  be  saved. 

In  all  these  passages  faith  is  represented  as  that  by 
which  the  truth  is  seen,  so  that  the  truths  of  the  gospel 
become  present  and  real  to  the  mind,  attended  vvith  an 
assurance  of  their  truth  and  reality  :  And  that  this  belief 
of  the  truth,  with  what  it  necessarily  includes,  is  the 
whole  of  saving  faith  :  And  is  the  same  thing  which  is 
elsewhere  called — Coming  to  the  light. ^  Seing  in  the 
light. \\  Knowifig  the  truth.^  Coming  to  the  knoidedge 
ef  the  triith.*^  A  bdiefof  the  truth.-\\  A  being  illmninat- 
ed.XX  The  light  of  the  knowledge  of  the  glory  of  God,  in 
the  face  of  Jesus  Christ,  shining  in  the  heart.\\  Be- 
holding as  in  a  glass,  the  glory  of  the  Lord.  ||  || 

II.  Saving  faith,  in  a  number  of  places,  is  represent- 
ed  in  a  light,  which  to  some,  especially  at  first  view 
may  appear  different  from  the  description  of  it  in  the 
forementioned  passages,  if  not  contrary  to  it.  It  is  con- 
sidered and  represented,  as  consisting  in  the  exercise  of 

*  Rom.  X.  9.  I  Acts  viii.  37.  t  John  xvii.  3.  K  John  iii.  31 

(1 1  John  ii.  9.      If  John  viii.  31.       •*  1  Tim.  ii.  4.         ff  2  Thcss   id    13 
i±  Heb.  X  32.         %%  2  Cor.  iv.  6.  nd  Chap.  Ui.  18. "     " 


8  Concerning  Samng  Faith.  Part  IL 

tfie  heart,  and  choice  of  the  will ;  this  being  essential  to 
it,  and  including  the  whole.  i 

Bdiemng  on  the  name  of  Christy  and  recei'ohig  him^  is 
mentioned  as  being  one  and  the  same  thing,  '*  But  to  as 
many  as  receii^ed him^  to  them  gave  he  poweWto  become 
the  sons  of  God,  even  to  them  that  belieiie  on  his 
name.'''"^  Here  receiving  Christ,  ^nd  beiiefuing  on  him, 
are  synonimous  expressions,  and  must  m6an  the  same 
thing.  But  receiving  Christ  is  an  exercise  of  will  or 
choice,  and  is  the  same  thing  with  voluntarily  embracing 
him,  as  he  is  offered  in  the  gospel.  Faith  in  Christ,  or 
believing  on  him,  is  termed  coming  to  hkm^  as  being  one 
and  the  same.  "  He  that  cometh  to  me^  shall  never  hun- 
ger ;  and  he  that  belie'veth  on  me,  shall  never  thirst. '^f 
As  hungering  and  thirsting  are  the  same  mental  exercise, 
so  are  believing  on  Christ,^ ai'id  coming  to  him.  This  is 
farther  evident  froffiT  the" words  following.  "  But  I  said 
unto  you,  that  ye  also  have  seen  me,  and  belie've  not. 
All  that  the  Father  giveth  me,  shall  come  to  me  ;  and 
he  that  cometh  to  me,  I  will  in  no  wise  cast  out.  "J 
Here  Christ  speaks  oi  coming  to  him,  as  the  condition  of 
salvation  by  him,  and  as  directly  the  reverse  to  7iot  be- 
lieving on  him,  with  which  he  charges  the  Jews  ;  and 
therefore  by  coming  to  him  he  can  mean  nothing  but 
saving  faith,  even  the  same  which  he,  in  this  discourse, 
repeatedly  calls  beliemng  on  him.\  It  may  be  also  ob- 
served, that  what  Christ  here  calls  not  belie'ving,  he  ia 
another  place  denotes  by  not  coming  to  him,  "  Ye  will 
not  come  unto  me,  that  ye  might  have  life."||  The  charge 
of  not  coming  to  him,  and  not  beliening  on  him,  is  evident- 
ly the  same.  And  that  comi)ig  to  Christ,  is  the  same 
with  believing  on  him,  is  confirmed  from  the  evident 
synonimous  use  of  those  phrases  in  the  words  which  fol- 
low those  which  have  been  mentioned.  "  And  this  is 
the  w411  of  the  Father,  that  every  one  that  seeth  the  Son 
and  belieiieth  on  him,  may  have  everlasting  life.  No 
man  can  come  unto  me,  except  the  Father  which  hath 
sent  me,  draw  him.  Every  man  therefore  that  hath 
heard,  and  hath  learned  of  the  Father,  cometh  unto  me. 
Verily,  verily,  I  say  unto  you ,  he  that  belie'veth  on  me, 

*  John  i.  12.  t  J<*b^  vi.  25.  t  v.  36,  37. 

5  V.  25,  40,  47.  11  Chap.  t.  40. 


Chap.  IV.         Concerning  Savitig  Faith.  9 

hath  everlasting  life."*  And  we  find  him  speaking 
again  after  the  same  manner.  "  If  any  man  thirst,  let 
him  come  i(nto  me  and  drink.  He  that  belic'oeth  on  me^ 
as  the  scripture  hath  said,  out  of  his  belly  shall  flow  riv- 
ers of  livin§[  waters,  "t 

Faith  in^hijK  is  denoted  by  eating  his  fleshy  and 
drinking  hik  mmd.X  "  Whosoever  eateth  my  flesh, 
and  drinketh  my  blood,  hath  eternal  life,  and  I  will  raise 
him  up  at  the\last  day."  It  is  not  only  evident  from 
the  words  themselves,  that  by  eating  his  flesh,  and  drink- 
ing his  blood,  that  uniting  act  of  the  soul  to  Christ  is 
expressed,  whicl^  is  necessary  in  order  to  enjoy  what  he 
has  obtained  for  men,  which  must  be  saving  faith  :  But 
this  is  yet  more  evident  by  comparing  them  with  the 
foregoing  words,  of  which  these  are  evidently  designed 
as  an  explanation.  "  Verily,  verily,  I  say  unto  you,  he 
that  belie veth  on  me  hath  eveffesting  life."§  And 
again,  "  This  is  the  will  of  him  that  sent  me,  that  every 
one  that  seeth  the  Son,  and  belieiteth  on  him,  may  have 
everlasting  life  ;  and  I  will  raise  him  up  at  the  last 
day. "II  Here  eternal  life,  and  to  be  raised  up  by  Christ 
at  the  last  day,  is  promised  in  one  place  to  believing  on 
Christ,  and  in  the  other  to  eating  his  flesh  and  driiiking 
his  blood  :  therefore  it  is  certain  that  these  are  not  two 
different  things,  but  one  and  the  same,  -which  is  connect- 
ed with  eternal  life,  and  the  condition  of  enjoying  it. 
But  eating  the  flesh  of  Christ,  and  drinking  his  blood, 
can  mean  nothing  less  than  voluntary  exercise,  by  which, 
from  a  taste  and  relish  for  the  character  of  Christ,  and 
his  excellence,  the  heart  receives  and  embraces  him  as 
a  suitable  and  all  sufficient  Saviour. 

Calling  on  the  name  of  Christ,  is  spoken  of  as  an  ex- 
ercise of  faith,  or  a  proper  expression  of  faith  in  him. 
For  the  scripture  saith,  "Whosoever  belic'ueth  on  him 
shall  not  be  ashamed.  For  there  is  no  difference  be- 
tween the  Jew  and  the  Greek  ;  for  the  same  Lord  over 
all  is  rich  unto  all  that  call  upon  him.  For  whosoever 
shall  call  upon  the  name  of  the  Lord,  shall  be  saved. "^ 
No  one   who   attends  to  these  words  can  suppose  that 


'  John  vi.  40. 44, 45, 47.  t  Jol^"  vii.  37, 38.  \  John  vi.  50. 51,  53,  54.  S^,  57, 5S.- 
§  V.  47.  1)  V.  40.  15  Rom.  x.  11,  12,  13. 


10  Concerning  Salving  Falt/u  Part  IL 

believing  on  Christ,  and  calling  on  his  name,  are  two 
distinct  things,  or  doubt  whether  they  are  one  and  the 
same  exercise. 

To  the  same  purpose  are  those  scriptures  which  rep- 
resent faith  in  Christ  by  looking  unto  liim^  and  trusting  in 
him.  "  Look  unto  me,  all  the  ends  of  the  earth,  and  be 
ye  saved."*  Here  looking  to  Christ,  and  salvation,  are 
connected.  And  this  is  represented  as  necessary  to  sal- 
vation, and  the  only  condition  of  it.  But  this  is  the 
same  thing  with  seeking  him,  coming  to  him,  and  ac- 
cepting of  him.  In  this  passage  there  is  doubtless  a 
reference  to  the  direction  which  God  gave  to  the  Israel- 
ites to  set  a  brazen  serpent  upon  a  pole,  in  the  wilder- 
ness, with  a  promise  that  every  one  who  being  bitten  of 
a  fiery  serpent,  looked  upon  it,  should  live  :  For  this 
was  a  designed  type  of  Christ,  which  our  Saviour  there- 
fore applies  to  himself :  and  at  the  same  time  declares 
that  looking  upon  the  exalted  serpent,  denoted  faith  in 
him.  "  And  as  Moses  lifted  up  the  serpent  in  the  wil- 
derness, even  so  must  the  Son  of  Man  be  lifted  up,  that 
whosoever  belie'ueth  in  him^  should  not  perish,  but  have 
everlasting  life."t 

Trusting  in  God,  is  often  mentioned  in  the  book  of 
Psalms,  and  in  other  parts  of  the  Old  Testament,  as 
necessary  in  order  to  enjoy  his  favour,  to  which  prom- 
ises of  all  good  are  made  ;  in  the  same  manner  as  faith 
in  Christ  is  in  the  New  Testament :  from  whence  it  may 
be  safely  inferred  that  they  are  the  same.  And  agreea- 
ble to  this,  believing  in  Christ  is  called  trusting  in  him^ 
by  St.  Paul.  "  That  we  should  be  to  the  praise  of  his 
glory,  who  first  trusted  in  Christ.^''X  *'  Isaiah  saith, 
there  shall  be  a  root  of  Jesse,  and  he  that  shall  rise  to 
reign  over  the  Gentiles,  in  him  shall  the  Gentiles  trust.^^^ 
Trust  in  C/irist,  implies  the  exercise  of  the  disposition 
or  will,  e\'en  the  receiving  and  embracing  of  the  heart  : 
For  men  do  not  trust  in  any  person  or  object  for  any 
thing  but  that  which  to  them  is  a  good,  what  is  agree- 
able to  them,  what  they  desire  and  choose.  Yea,  trust- 
ing is  commonly  used  with  respect  to  some  great  good 
upon  whicii  men  set  their  hearts,  and  depend  upon  it 
for  support,  satisfaction  and  happiness.     And  that  trust- 

*  Isaiah  xlv.  22.    f  John  iiji.  14,  15,    t  Eph.  i.  12.    §  Roip.  xv.  12. 


Chap.  IV.         Concerning  Samrig  Faith.  11 

ing  in  Christ  is  the  same  witli  looking  and  coming  to 
him,  and  seeking  him,  will  be  evident  from  the  lust 
mentioned  passage,  by  turning  to  the  words  of  Isaiah, 
from  which  it  is  taken  :  For  what  the  Apostle  renders, 
^'  In  him  shall  the  Gentiles  trust,^''  is  in  the  following 
words  in  the  place  quoted,  "  To  it  (that  is  to  Christ) 
shall  the  Gentiles  seek.'''' 

From  these  passages  of  scripture,  and  many  others  of 
the  like  tenor,  it  may  be  determined  with  certainty,  that 
saving  faith  implies  the  consent  of  the  will,  accepting  of 
Clirist  ;  choosing  and  embracing  him,  as  he  is  revealed 
in  the  gospel ;  and  that  this  is  essential  to  it  ;  so  that 
where  this  exercise  and  consent  of  heart  is  not,  there  is 
no  faith,  and  no  real  and  proper  conviction,  knowledge 
or  belief  of  the  truth. 

And  if  what  has  been  said  in  the  foregoing  section,  on 
divine  illumination,  be  understood,  and  kept  in  mind, 
the  account  we  have  had  of  saving  faith  from  the 
scripture,  under  the  two  preceding  observations,  will 
appear  to  be  consistent  and  intelligible.  It  has  been 
there  proved  from  scripture,  that  a  right  disposition  of 
mind  is  necessary  in  order  to  have  that  true  discerning 
in  things  of  a  moral  and  spiritual  nature  which  is  implied 
in  saving  faith  ;  and  that  seeing  and  understanding  the 
truths  of  the  gospel,  implies  exercise  of  heart,  and  the 
former  cannot  be  distinguished  and  separated  from  the 
latter,  even  in  idea  and  conception.  Therefore  a  saving 
belief  of  the  truth  of  the  gospel,  supposes  and  implies 
right  exercises  of  heart,  in  tasting  and  relishing  moral 
beauty,  and  embracing  it  as  'good  and  excellent  ;  and 
thus  embracing  Christ  and  the  gospel  implies  all  that 
light,  conviction  and  assurance  of  the  truth,  which  is 
essential  to  saving  faith  ;  and  both  these,  or  rather  all 
this,  is  really  but  one  and  the  same  whole. 

The  gospel  is  all  of  a  moral  nature  ;  by  it  is  exhibited 
the  plan  of  the  moral  government  of  God,  or  his  moral, 
spiritual  kingdom,  to  the  best  advantage,  in  the  clearest 
and  most  striking  light.  In  this,  is  the  greatest  and 
most  clear  manifestation  of  the  Deity  ;  and  it  comprises 
the  sum  of  all  the  moral  beauty  and  excellence  that  is  to 
be  seen  by  created  intelligences,  in  the  whole  universe. 
In  Jesus  Christ,  the  glory  of  God,  his  moral  beauty  and 


12  Concerning  Savrng  Faith.  Part  II. 

perfection ,  shines  with  the  brightest  effulgence,  and  to 
the  greatest  advantage.  The  glory  of  God,  the  bright 
emanation  of  the  divine  fulness,  beauty  and  perfection, 
is  to  be  seen  in  the  face  of  Jesus  Christ.*  He  is  the  im- 
age of  God.  In  him,  as  in  a  mirror,  the  rays  of  the 
divine  glory  center,  and  by  him  are  to  the  greatest  ad- 
vantage reflected  on  all  finite  intelligences.  He  there- 
fore who  sees  Jesus  Christ  in  his  true  character,  as  a 
beautiful,  suitable  and  all  sufficient  Saviour,  or  under- 
stands the  gospel,  sees  and  understands  what  is  the  sum 
of  all  moral  beauty  and  perfection  ;  which  is  the  glory 
of  the  gospel,  and  infinitely  distinguishes  it  from  every 
thing  which  is  merely  human,  or  is  not  divine  ;  and 
without  which  the  gospel  would  be  infinitely  unworthy 
of  God,  and  want  the  evidence  which  the  believer  has 
that  it  is  from  God.  Therefore  he  who  discerns  not 
this  moral  beauty  and  excellence,  which  is  the  same  with 
having  no  taste  of  heart  for  it,  the  gospel  is  hid  from 
him.  He  does  not  understand  it  ;  has  no  true  idea  of 
Jesus  Christ ;  and  consequent!}^  discerns  not  the  proper 
and  all  convincing  evidence  that  he  is  the  Son  of  God, 
and  a  suitable  and  all  sufficient  Saviour  :  Therefore 
does  not,  and  cannot  believe  it,  with  that  faith  which  it 
demands. 

.  But  such  a  true  idea  of  Jesus  Christ,  such  a  knowl- 
edge of  him  in  his  true  character,  such  a  sight  of  his 
moral  beauty  and  excellence,  supposes  and  takes  place 
in  the  exercise  of  a  right  taste  and  disposition  of  heart, 
without  which  it  cannot  possibly  be  perceived.  For, 
as  has  been  proved,  a  discerning  and  sight  of  beauty, 
especially  of  moral  beauty  and  excellence,  depends  upon 
the  taste  and  disposition  of  the  heart,  and  it  cannot  be 
discerned  by  the  speculative  understanding,  as  distinct 
from  the  will,  and  independent  of  it.  But  such  taste 
and  disposition  of  heart,  which  discerns  the  moral  beau- 
ty and  excellence  of  Christ  and  the  gospel,  and  opens  to 
the  mind  the  all  convincing  evidence  of  their  reality, 
necessarily  implies,  and  carries  in  it,  approbation  of  the 
gospel,  and  a  cordial  embracing  it  as  excellent  and  di- 
vine, which  is  the  same  with  receiving  Jesus  Christ,  and 
trusting  in  him  as  a  worthy  and  all  sufficient  Saviour. 
*  2  Cor.  iv.  6, 


Chap.  IV.  Concerning  Sa'uing  Faith.  13 

All  this,  it  is  presumed,  has  been  made  so  evident  in 
the  foregoing  section,  from  scripture  and  the  reason  and 
nature  of  things,  that  it  is  needless  to  enlarge  on  the 
subject  here,  or  repeat  what  has  been  said  there.  How- 
ever, it  may  be  proper  to  mention  several  passages  of 
scripture,  in  addition  to  those  there  cited,  which  repre- 
sent that  light,  knowledge  and  belief  respecting  the 
truths  of  the  gospel,  in  which  saving  faith  consists,  to 
imply  a  right  temper  of  mind,  which  is  the  same  with  a 
benevolent  heart,  without  which  there  can  be  no  true 
lii=,ht  and  discerning  with  respect  to  those  things  ;  and 
therefore  no  saving  faith. — And  consequently  that  an 
evil  heart,  that  is,  a  rebellious  disobedient  heart,  under 
the  power  of  selfishness,  pride  and  lust,  does  not,  and 
cannot  believe  on  Jesus  Christ  with  that  faith  which  is 
reasonable,  and  which  the  gospel  requires. 

Christ  says  to  the  unbelieving  Jews,  "  How  can  ye 
believe  which  receive  honour  one  of  another,  and  seek 
not  the  honour  that  cometh  from  God  only  ?"*  Here  a 
selfish,  proud,  \^o^•ldly  spirit,  which  alienated  them 
from  God,  al^d  rendered  them  so  unfriendly  to  him,  as 
not  to  desire  the  honour  which  he  gives,  is  represented  as 
inconsistent  with  believing  on  Christ,  or  a  sight  of  that 
evidence  of  the  truth  of  the  gospel  which  is  implied  in 
saving  faith.  Therefore  a  contrary  temper  of  mind  to 
this  is  necessary  in  order  to  believe  in  Christ,  and  is 
implied  in  saving  faith  ;  which  must  be  a  benevolent, 
humble,  spiritual  disposition,  which  is  friendly  to  the 
divine  chaj-acter,  and  sincerely  desires  the  spiritual 
blessings  which  he  gives,  the  honour  which  cometh  from 
God. — According  to  this,  all  the  mere  speculative 
knowledge,  all  the  light  and  conviction,  relating  to  the 
truths  of  the  gospel,  of  which  unrenewed  men  are  capa- 
ble, falls  essentially  short  of  true  faith  in  Christ ;  so  that 
they  are  wholly  destitute  of  any  thing  of  the  kind. 
Therefore  men  must  have  an  obedient,  holy  disposition 
of  heart,  in  order  to  exercise  saving  faith.  It  is  with 
such  a  renewed  heart  that  men  believe  unto  righteous- 
ness.f  With  such  an  heart  the  Eunuch  believed  on 
Christ.  J     St.  John  asserts  this  in  the  strongest  terms,  in 

VOL.    n.  3 

•  Jobnv.  44.  ,f  Rom.  x.  10.  *  Actsviii.  27. 


14  Concerning  Samig  Faith.  Part  II. 

the  following  words,  *'  Whosoever  believeth  that  Jesus 
is  the  Christ,  is  born  of  God."*  Thus  faith  in  Christ 
implies  renovation  of  heart,  a  right  disposition  of  mind. 
Where  this  is  not,  there  can  be  no  faith. 

We  find  the  same  thing  implied  and  inculcated  in  our 
Saviour's  parable  of  the  sower,  as  he  explains  it.f     He 
that  received  seed  into  good  ground,  is  he  who  with  an 
honest  and  good  hearty  heareth  the  word,  understandeth, 
receiveth  and  keepeth  it,  and  bringeth  forth  fruit  with 
patience.     Upon  this  it  may  be  observed,  that  what  is 
called  imderstanding  the  word,  by  Matthew,  is  expressed 
by  receimng  it  by  Mark.     From  hence  it  is  certain,  that 
understanding  the  word  is  the  same  with  receiving  it  ; 
or,  at  least,  that  one  implies  the  other.     But  receiving 
the  word  is  an   exercise  of  heart,   which  appears  with 
great  certainty  from    the    words   which    Luke    uses, 
**'  Which  in  an  honest  and  good  heart,  having  heard  the 
word,  keep  it."     It  is  the  honest  and  good  heart  which 
understands,  receives  and  keeps  the  word  ;  and  he  who 
has  not  such  an  heart,  that  is,  an  upright  and  benevolent 
heart,  does  neither   receive,  nor  understand  it.      It  is 
needless  perhaps  to  observe,  that  saving  faith  consists  in 
understanding  or  receiving  the  word,   the  truth  of  the 
gospel,  which,  according  to  this  representation,  is  found 
in  an  honest  and  good  heart,  and  in  no  other,  and  im- 
plies the  upright,  disinterested,  benevolent  exercises  of 
such  a  heart.     Before  we  leave  this  passage,  it  may  be 
useful  to  observe,  that  according  to  this  representation 
of  our  Saviour,  the  word  of  truth  does  not  make  the 
evil,  hard,  selfish  heart,  good  ;    but  where  it  finds  such 
an  heart,  it  produces  no  saving  good,   but  leaves  it  as 
bad  as  it  finds  it.     The  heart  must  first  be  made  honest 
and  good  ;  for  such  an  heart  only  understands,  receives, 
loves  and  keeps  the  truth,  and  brings  forth  good  fruit  ; 
as  the  seed  takes  root  so  as  to  bring  forth  fruit,  only  in 
good  ground. 

The  following  words  of  Christ  are  to  the  same  pur- 
pose,  "  If  any  man  will  do  his  will,  he  shall  know  of  the 
doctrine,  whether  it  be  of  God,  or  whether  I  speak  of 
myself.  "J  To  understand  the  doctrine  which  Christ 
taught,  to  see  the  divine  stamp  whicli  is  upon  it,  and  to 
*  1  John  V.  1.     t  ^**t- ^"'  23-   ^^^  *^*  20-    Luke  viii.  15,    t John  vii.  17. 


Chat.  IV.         Concerning  Saving  Faith.  15 

know  that  it  is  of  God,  is  the  description  of  saving  fl\ith, 
or  the  character  of  a  true  believer.      They  who  liave  a 
heart  to  do  the  will  of  God,  and  none  but  such,  have 
this  discerning  of  true  faith.      Such  an  heart  therefore, 
or  a  disposition  and  will,  to  do  the  will  of  God,  is  es- 
sential to  saving  faith.     This  is  a  discerning,  wise  and 
understanding  heart,  which  sees  the  evidence  of  divine 
truth,  and  knows  it  to  be  of  God.     Whereas  he  whose 
heart  opposes  the  revealed  will  of  God,   which  requires 
LOVE,  remains  in  darkness  and  unbelief.  • 
It  must  be  farther  observed, 
III.  It  appears  from  the  scriptures  that  love  is  im- 
plied  in  saving  faith,  and  is  essential  to  it ;  so  that  where 
there  is  no  holy  love,   there   is  no   true  faith.     This  is 
asserted  by  St.   Paul  :  by  which  he  distinguishes  true 
faith  from  all  counterfeits,  in  the  following  words.     "  In 
Jesus  Christ,   neither  circumcision  availeth  any  thing, 
nor  uncircumcision,  but  faith  which  workethby  love."* 
The  Apostle  does  not  here  say,   that  faith  worketh  love 
ov  produces  it,  as  if  faith  preceded,  as  the  cause  of  love  ; 
and  that  love  is  connected  with  faith,  and  follows  it,  as 
the  certain  consequence  and  effect  of  it.     But  he  says, 
faith  worketh  by  love,  as  some  machines  move  by  wind 
or  water,   springs  or  weights.     He  asserts  that  love  is 
the  life  and  active  nature  of  saving  faith.     By  this  it  is  a 
living  active  faith,  love  being  the  life  and  soul  of  it; 
so  that  where  there  is  no  love,  there  can  be  no  more  than 
an  inactive,  dead  faith.     The  Apostle  James  says,  "  As 
the  body  without  the  spirit  is  dead,  so  faith   without 
works  is  dead  also."t     The  operative  nature  of  any- 
thing, is  the  life  of  it.     Things  are  said  to  be  alive,  from 
the  active  nature  which  is  observed  to  be  in  them.     The 
active  nature  of  man  is  the  spirit  which  is  in  him  : 
Therefore,  as  the  body  without  the  spirit  is  dead,   so 
faith  without  a  working  nature  is  dead  also.     What  this 
working  nature,    or  active  fruitful  spirit  is,    which  is  in 
true  faith,  St.  Paul  tells  us  in  the  words  before  us  :  It 
is  LOVE.     Love  is  the  spirit  and  life  of  faith  by  which  it 
acts,  and  produces  all  its  operations,  and  is  distinguish- 
ed from  a  spurious,   dead   faith.     These  two   Apostles 
perfectly  agree  in  this  point.     According  to  them,   that 
*  Gal.  V.  6  -j-  James  ii.  26. 


16  Concerning  Samfjg  Faith.  Part  II. 

which  distinguishes  true  saving  faith,  from  'every  kind, 
of  faith  which  is  not  so,  is  the  Ufe  and  operative  nature' 
of  it,  which  consists  in  true  love. 

And  that  St.  Paul  is  to  be  understood  as  has  been  now 
explained,  when  he  said,   "  Faith  worketh  by  love,"  is 
confimied  by  his  following  words.     "  Though  I  have 
all  laith,  so  that  I  could  remove  mountains,  and  have  not 
love,*  I  am  nothing."f     Here  he  asserts,  there  can  be 
no  faith  that  is  of  any  worth,  where  there  is  not  love.     It 
follows,  that  saving  faith  implies  love,  in  the  nature  of  it. 
No  faith  availeth  any  thing,  but  that  living,  active  faith, 
to  which  love  is  essential,  and  of  which  it  is  the  life  and 
active  nature.     And  when  he  goes  on  to  say,    "  Love 
beareth  all  things,  believeth  all  things,  hopeth  all  things, 
endureth  all  things, "f  the  most  easy,   natural  and  con- 
sistent meaning  of  these  words   is  thought  to  be,  that 
love  is  the  active  nature  and  life  of  christian  fortitude, 
faith,  hope  and  patience,  that  these  christian  graces  are 
exercised  and  maintained  by  love,  which  is  the  founda- 
tion and  soul  of  the  whole,  so  that  where  there  is  no  love, 
there  is  nothing  borne,  believed,  hoped  for,  or  endured, 
as  christian  exercises.     Love  hcliei^eth  all  things,  that  is, 
every  exercise  of  true  faith,  is  an  exercise  of  love  ;  and 
he  who  has  love>  believeth  all  things  which  are  the  prop- 
er objects  of  faith,  and  ought  to  be  believed.     In  this 
view  we  see  the   force  and  propriety  of  his  concluding 
words,  "  And  now  abideth  faith,  hope,  love,  these  three  ; 
but  the  greatest  of  these  is  love."     Love  is  the  greatest, 
as  faith  and  hope  are  .comprehended  in  love,  as  the  active 
nature,  life  and  essence  of  them. 

That  love  comes  into  the  essence  of  saving  faith,  will 
be  evident  by  attending  to  a  quotation  of  St.  Paul  from 
the  prophet  Isaiah.  ||  The  words  of  the  prophet  are, 
*'  Men  have  not  heard,  nor  perceived  by  the  ear — what 
he  hath  prepared  for  him  that  ivaiteth  for  him.''''\  For 
which  the   apostle  uses  these  words,     "  For  them  that 


•  The  word  in  the  original  is  love  ;  ccyuvvi^  with  Its  derivatives  etyciTCUUy 
and  a,yx%rl\og,  is  used  above  three  hundred  times  in  the  Nevv-Test^mcnt, 
and  translated  love,  to  love,  and  beloved,  except  in  about  twert}  places, 
besides  the  instances  in  tliis  chapter,  where  it  is  translated  charity  ;  but 
ought  to  have  been  alwaj  s  translated  love. 

I  1  Cor.  jiii.  2.  i  verse  7.  H  1  Cor.  ii.  9.        §  Isaiah  Ixiv.  4. 


Chap.  IV.         Concerning  Saving  Faith.  17 

love  him.'"  Waiting  on  God,  or  waiting  for  hinn,  in  the 
Old  Testament,  is  the  same  with  foith  and  trust  in  God  ; 
and  therefore  is  the  same  with  what  is  called  faith  or  be- 
lieving, in  the  New  Testament.  But  for  this,  St.  Paul 
uses  the  word  /o^ve^  which  he  would  not  have  done,  had 
not  love  been  so  essential  to  faith,  and  so  far  implied  in 
it,  that  to  trust  or  believe  in  God,  and  to  love  him,  ex- 
press nearly  the  same  idea,  and  are  in  a  measure  sy- 
nonymous. 

The  words  of  Christ  to  Nicodemus  represent  love  as 
implied  in  saving  faith,  and  essential  to  it.  "  He  that 
believeth  on  him,  is  not  condemned  :  But  he  that  be- 
lieveth  not,  is  condemned  already,  because  he  hath  not 
believed  in  the  name  of  the  only  begotten  Son  of  God. 
And  this  is  the  condemnation,  that  light  is  come  into  the 
world,  aixl  men  loved  darkness  rather  than  light,  be- 
cause their  deeds  were  evil.  For  every  one  that  doeth 
evil,  hateth  the  light,  neither  cometh  to  the  light,  lest 
his  deeds  should  be  reproved."*  On  these  words  may 
be  observed  tlie  following  things. 

1.  That  our  Saviour  here  represents  men  as  condemn- 
ed, or  not,  according  as  they  believe  on  him,  or  not. 
He  that  believeth  is  not  condemned  :  But  he  that  believ- 
eth not  is  condemned. 

2.  That  the  ground  of  this  condemnation  is  their 
loiiing  darkness,  and  hating  the  light  or  truth.  It  follows 
from  this,  that  loving  darkness  is  the  reason  and  ground 
of  unbelief ;  and  therefore  that  the  love  of  the  truth  is 
necessary  in  order  to  believing  on  the  Son  of  God,  and 
is  implied  in  it.  Yea,  it  appears  from  this  representa- 
tion, that  lomtig  darkness  rather  than  light,  and  so  re- 
fusing to  come  to  the  light,  is  unbelief  itself.  And 
therefore,  coming  to  the  truth  in  the  love  of  it,  or  in  the 
exercise  of  love,  is  saving  faith. 

This  is  very  parallel  with  St.  Paul's  account  of  this 
matter.  He  says,  "  Because  they  recei^aed  not  the  Icuc 
o/"//z£'/n///2,  that  they  might  be  saved.  And  for  this 
cause  God  shall  send  them  strong  delusion,  that  they 
should  belief  a  lie  :  That  they  all  might  be  damned, 
who  belicue  not  the  truths  but  had  pleasure  in  unright- 
eousness.'''^■\  It  appears  from  these  words,  that  not  rc- 
ceiving  the  loi}e  oj  the  truths  or  not  loving  the  truth,  and 

•  John  iii.  18, 19,  20.  f  2  Thess.  ii.  10,  11,  12. 


18  Co7icern'i7ig  Saving  Faith.  Part  JI. 

not  believing  the  truth,   are  one  and  the   same  thing : 
And  that  having  pleasure  i7i  unrighteousness^  and  beUev- 
ing  the  truth,  are  opposite  to  each   other  ;     therefore 
receiving  the  love  oj  the  truths  or  loving  it,  and  believing 
the  truths  are  not  distinct  exercises,  but  one  and  the  same. 
What  our  Saviour   says  to  the  Jews,  impUes,  that 
love  to  God  is  essential  to  saving  faith.     "  I  knov;^  you, 
that  ye  have  not  the  love  of  God  in  you.     I  am  come  in 
my  Father's  name,  and  ye  receive  me  not  :    If  another 
shall  come  in  his  own  name,  him  ye  will  receive.     How 
can  ye  believe,  which   receive  honour  one  of  another, 
and  seek  not  the  honour  that  cometh  from  God  only  ?"* 
Here  Christ  ascribes  their  unbelief,  and  rejecting  him, 
to  their  want  of  love  to  God  ;  and  speaks  of  their  unbe- 
lief 2iS,  an  evidence  that  they  had  no  love.     Therefore, 
love  is  here  represented  as  so  essential  to  faith,  that 
where  there  is  no  love,  there  can  be  no  faith.      And 
faith  is  such  a  concomitant  of  love,  that  where  there  is 
no  faith,  it  is  certain  there   is   no  love.     And  the  last 
words  do  plainly  assert,  that  it  is  impossible  any  one 
should  believe  on  Christ,  who  has  no  suitable  respect  or 
love  to  God. 

Other  passages  of  scripture  hold  forth  the  same  truth ; 
but  it  is  needless  to  mention  them  particularly,  since 
those  which  have  been  mentioned  are  so  clear  and  ex- 
press on  the  point  before  us.  And  if  this  were  not  so, 
and  there  were  no  such  scriptures  to  be  produced  ;  the 
truth  asserted  may  be  demonstrated  from  what  has  been 
before  proved  from  scripture  respecting  divine  illumina- 
tion, and  saving  faith,  viz.  That  true  faith  implies  a 
right  taste  and  exercise  of  heart,  which  can  be  nothing 
but  love  :  And  the  light  and  discerning  which  is  essen- 
tial to  faith,  implies  disinterested  benevolence,  or  love. 
And  who  can  help  seeing  that  approbation  of  the  char- 
acter of  Ch.ist,  and  receiving  and  trusting  in  him  as  the 
Saviour  of  dinners,  which  has  been  shown  is  the  scrip- 
ture account  of  faith,  does  necessarily  imply,  and  really  is, 
love  to  him  ?  From  all  this  the  perfect  consistency  of 
the  scripture  on  this  head  is  apparent  ;  and  that  it  is 
agreeable  to  the  reason  and  nature  of  things. 

*  John  V.  42,  43, 44. 


Chap.  IV.  Concerning  Saving    Faith.  19 

IV.  It  appears  from  the  scripture  that  true  repent- 
ance is  included  in  saving  faith  :  That  repentance  comes 
into  the  nature  and  essence  of  faith,  so  that  where  there 
is  no  repentance,  there  is  not,  nor  can  be,  any  saving 
faith. 

This  will  be  evident  to  any  one,  who  will  well  observe 
the  following  things  : 

1.  The  scripture  represents  repentance  as  necessary 
in  order  to  pardon.  We  are  told  that  John  did  "  preach 
the  baptism  of  repentance  for  the  remission  of  sins."*- 
That  is,  he  preached  repentance,  as  necessary  in  order  to 
their  obtaininsT  foi  t2:iveness.  Jesus  Christ  ta  .d:  his 
dibciples,  "  that  repentance  and  remission  of  sins  should 
be  preached  in  his  name  among  all  nations."!  That  is, 
that  forgiveness  of  sins  should  be  proclaimed  and  offered 
to  all  that  should  repent,  and  to  none  but  such ;  to  which 
exercises  all  should  be  invited  and  called.  Accordingly, 
we  find  the  apostles  preached  agreeable  to  this  direc- 
tion. *'  Repent  and  be  baptised,  every  one  of  you,  in 
the  name  of  Jesus  Christ,  for  the  remission  of  sins.*'f 
"  i?<?p^w/ ye  therefore,  and  be  converted,  that  your  sins 
may  be  blotted  out."§ 

2.  As  repentance  is  necessary  in  order  to  forgive- 
ness, so  forgiveness  of  sins  is  promised  to  repentance. 

The  passages  mentioned  under  the  foregoing  particu- 
lar are  so  full  and  express  in  this,  that  it  is  needless  to 
repeat  them,  or  to  turn  to  others  which  assert  the  same 
thing.  As  repentance  is  required,  in  order  to  forgive- 
ness, so  forgiveness  is  connected  with  repentance. 

3.  Faith  is  represented  in  scripture  as  the  only  condi- 
tion of  pardon  and  salvation  by  Christ  :    As  that  without 

,  which  no  man  shall  be  forgiven  and  saved ;  and  to 
which  pardon  and  salvation  are  promised.  *'  He 
that  believeth  and  is  baptized,  shall  be  saved  ;  but  he 
that  believeth  not,  shall  be  damncd."||  "  He  that  be- 
lieveth on  the  Son,  hath  everlasting  life  :  And  he  that 
believeth  not  the  Son,  shall  not  see  life  ;  but  the  wrath 
of  God  abideth  on  him."1[  To  him  give  all  the  Prophets 
witness,  that  through  his  name,  whosoever  believeth  in 
him,  shall  receive  remission  of  sins."**  A  great  number 
of  passages  to  the  same  purpose  might  be  cited. 

*  Marki.  4.  f  Luke  xxiv.  47.  +  Acts  ii,  38.        §  Acts  iii,  19. 

II  Mark  xvi.  X6.        ^  John  viii.  86,  **  Acts  x.  43. 


20  Concerning  Saving  Faith.  Part  ll* 

From  these  premises  it  follows,  that  saving  faith  and 
repentance  are  not  two  distinct  exercises,  but  imply  and 
include  each  other,  so  that  repentance  comes  into  the 
nature  and  essence  of  faith.  There  is  no  other  possible 
supposition  by  which  the  scripture  account  of  this  mat- 
ter can  be  reconciled.  If  he  who  believes  is  forgiven, 
and  shall  be  saved,  and  he  who  believeth  not  is  con- 
demned ;  and  yet  no  one  is  forgiven,  or  shall  be  saved, 
unless  he  repent ;  and  pardon  and  salvation  are  promis- 
ed to  repentance  ;  then  he  who  believes,  does  also 
repent,  and  he  who  does  not  repent,  does  not  believe  : 
Which  could  not  be  true,  unless  repentance  and  faith 
imply  each  other,  so  that  there  is  faith  in  evangelical 
repentance,  and  repentance  comes  into  the  nature  of 
saving  faith,  and  is  essential  to  it.  Faith  and  repentance 
are  not  two  distinct  parallel  conditions  of  pardon  and 
salvation.  They  cannot  be  so,  consistent  with  the 
representation  of  scripture  respecting  this  matter,  which 
has  been  produced.  But  they  are  so  implied  in  each 
other,  and  so  far  connected,  that  one  is  not  without  the 
other. 

It  is  abundantly  evident  that  the  Evangelists  and 
apostles  viewed  and  treated  the  matter  in  this  light. 
This  appears  not  only  from  what  has  been  already  ob- 
served ;  but  it  will  be  farther  evident  by  attending  to 
the  account  which  the  evangelists,  Mark  and  Luke, 
giv^e  of  the  gospel,  which  Jesus  Christ  directed  his  apos- 
tles to  preach  to  all  nations.  In  Mark,  we  have  it  in 
the  following  words — "  And  he  said  unto  them,  go  ye 
into  all  the  world,  and  preach  the  gospel  to  every  creat- 
ure. He  that  believeth  and  is  baptized,  shall  be  saved  ; 
but  he  that  believeth  not,  shall  be  damned."*  The 
good  news  to  be  proclaimed  is  summed  up  in  these 
words,  holding  forth  the  condition  on  which  eternal  life 
is  to  be  offered,  and  obtained,  which  is  here  called 
beliemng,  Luke  says  that  Christ  directed,  "  \\\dX.  repent- 
ance and  remission  of  sins  should  be  preached  in  his  name 
among  all  nations."!  These  words  contain  the  sum  of 
what  Christ  ordered  to  be  preached,  ai)d  express  the  con- 
dition on  which  pardon  and  salvation  were  to  be  offered 
to  all  nations  ;    and  therefore   are  parallel  with  the  pas- 

*  Mark"  xvi.  16.  f  Luke  ssiv.  47. 


Chap.  IV.  Concerning  Samng  Faith.  21 

sage  just  cited  from  Mark,  and  do  express  the  very- 
same  thing,  though  in  different  words.  But  what 
Mark  calls  bel'iemng^  Luke  calls  repentance.  Therefore, 
saving  faith  and  repentance  are  not  essentially  different ; 
but  repentance  implies  what  is  essential  to  faith,  and 
faith  takes  into  the  nature  of  it  what  is  essential  to  true 
repentance,  so  that  one  may  be  put  for  the  other  consist- 
ent with  propriety  and  truth. 

The  account  we  have  of  the  apostles  preaching  this 
same  gospel,  in  the  execution  of  their  Lord's  instruc- 
tions, serves  to  prove  that  the  above  cited  words  of  the 
evangelists  are  intended  to  express  one  and  the  same 
thing,  and  point  out  the  only  condition  on  which  they 
were  to  offer  pardon  and  salvation,  and  that  the  apostles 
understood  it  thus.  When  the  hearers  of  Peter's  first 
sermon  were  brought  solicitly  to  ask,  "  What  shall  we 
do!"  he  said  unto  them,  '■''Repent^  and  be  baptized^ 
everyone  of  you,  in  the  name  of  Jesus  Christ,  for  the 
remission  of  sins."*  Here  he  expressly  preached 
"  repentance  and  remission  of  sins,"  exactly  agreeable 
to  the  direction  of  Christ,  as  it  is  expressed  by  Luke. 
But  when  this  same  apostle  is  called  to  preach  the  gos- 
pel to  Cornelius,  and  tell  him,  *'  what  he  ought  to  do," 
we  find  him  expressing  himself  in  the  following  words. 
"  To  him  give  all  the  prophets  witness,  that  through  his 
name,  whosoever  belie'veth  in  him  shall  receive  the  re- 
mission of  sins."  Here,  instead  of  repent^  St.  Peter 
uses  the  word  belicue^  which  is  the  only  difference  be- 
tween this,  and  the  above  cited  direction  to  his  hearers. 
And  in  this  he  comes  nearer  the  words  in  which  Mark 
expresses  the  direction  of  our  Lord,  which  was  to  be 
regarded  as  their  rule  in  this  case.  *'  He  that  belie v- 
ETH — shall  be  saved."  This  apostle  cannot  be  recon- 
ciled to  himself  in  any  other  way  but  that  in  which  the 
evangelists  may  be  reconciled  to  each  other,  viz.  that  by 
repentance  he  means  the  same  thing  which  at  another 
time  he  expresses  by  faith  or  helie'oing.  And  we 
cannot  account  for  his  expressing  himself  thus,  but  by 
supposing  that  faith  implies  repentance,  so  that  he  who 
believes,  does,  in  the  very  act  of  believing,  repent. 

VOL.    II.  4 

•  Acts  U.  38. 


22  Concerning  Sailing  Faith.  Part    IL 

But  aside  /rom  the  express  testimony  of  scripture,  it 
is  demonstratively  certain,  that  repentance  comes  into 
the  nature  of  saving  faith,  from  what  has  been  proved 
concerning  it,  undei'  the  preceding  particulars,  viz.  that 
saving  faith  implies  a  right  disposition  of  heart  ;  and 
that  this  right  taste  and  disposition  consists  in  love  to 
God.  For  there  can  be  no  degree  of  right  disposition, 
and  love  to  God,  or  friendly  disposition  towards  him,  in 
an  impenitent  heart.  Every  degree  of  right  exercise, 
and  of  love  to  God,  in  a  sinner,  implies  repentance,  as 
essential  to  such  exercises.  Therefore  the  impenitent 
man  is  aluays  an  unbeliever  ;  and  every  believer  is  a 
true  penitent. — Where  there  is  no  repentance,  there  is 
no  faith. 

That  repentance  is  implied  in  saving  tTaith,  and  the 
reason  of  it,  will  be  still  more  evident,  by  considering 
the  nature  of  true  repentance,  and  in  what  it  consists, 
according  to  scripture.  The  definition  given  of  repen- 
tance by  the  assembly  of  divines,  in  the  shorter  cate- 
chism, appears  to  be  agreeable  to  the  scripture,  which 
is  in  the  following  words,  "  Repentance  unto  life  is  a 
saving  grace,  whereby  a  sinner,  out  of  a  true  sense  of 
his  sin,  and  apprehension  of  the  mercy  of  God  in  Christ, 
doth  with  grief  and  hatred  of  his  sin,  turn  from  it,  unto 
God — with  full  purpose  of,  and  endeavour  after  new 
obedience."  Here  repentance  is  defined  as  including 
the  whole  of  a  saving  conversion  :  And  he  who  attends 
to  his  Bible,  must  be  sensible  that  repentance  is  com- 
monly used  there  in  this  sense,  and  always,  unless  it  be 
evidently  used  in  a  limited  sense.  Repentance  has  a 
first  and  more  immediate  respect  to  sin,  discerning,  re- 
alizing, and  confessing  the  malignant  nature,  odiousness 
and  ill  desert  of  it,  as  committed  against  God,  and  a 
violation  of  his  law.  It  therefore  supposes  and  implies 
the  true  knowledge  of  God,  discerning  and  realizing  his 
being,  greatness,  excellence,  worthiness  and  authority  : 
And  consequently  a  conviction  and  sense  of  heart,  of 
the  righteousness,  excellence  and  perfection  of  the  law 
of  God,  both  in  the  precepts  and  sanctions  of  it ;  or  an 
understanding,  cordial  approbation  of  it  :  for  it  is  in  the 
light  of  ihose  objects  that  sin,  which  is  the  transgres- 
sion of  this  law,  which  derives  its  foundation  and  reason 


Chap.  IV.         Conccniing Saijing  Faith.  23 

from  the  divine  character  and  perfection,  appears  in  its 
true  colours  and  extent,  and  as  infinitely  odious,  and 
deserving  infinite  evil,  even  endless  punishment.  Re- 
pentance includes  right  views  and  exercises  of  heart  re- 
sjxfcting  these  objects,  God,  law,  SI^^  which  right 
exercises  of  heart  are  supposed  and  implied  in  right 
views  and  sentiments  concerning  them.  Therefore, 
repentance  implies  and  consists  in  a  hearty  regard  to 
God,  as  infinitely  excellent  and  glorious  ;  or,  which  is 
the  same,  in  love  to  the  Deity  ;  and  in  a  cordial  appro- 
bation of  the  law  of  God,  in  which  the  divine  character 
appears,  and  is  eftectually  asserted  ;  and  in  a  true  love 
to  this  law,  rightly  understood  ;  and  in  hatred  of  sin,  as 
committed  against  this  law,  and  this  God,  and  an  hearty 
acknowledgment  of  his  own  guilt  and  vilei^ss,  and  de- 
sert of  the  punishment,  which  the  law  of  God  threatens 
to  sin.  All  this  will  be  acknowledged  to  be  implied  in 
true  repentance,  and  essential  to  it,  by  all  who  have 
properly  attended  to  this  subject. 

But  these  sentiments  and  exercises  are  supposed  and 
implied  in  saving  faith,  or  faith  in  Jesus  Christ.  If  we 
suppose  this  faith  to  consist  in  right  speculative  views  of 
the  gospel,  in  a  conviction  of  the  truth  and  excellence 
of  it,  exclusive  of  any  exercise  of  heart,  if  this  could  be, 
yet  even  this  supposes  and  includes  right  sentiments  of 
God,  law,  and  sin;  for  without  a  right  view  of  these, 
the  gospel,  or  way  of  salvation  by  Jesus  Christ,  cannot 
be  understood.  For  the  gospel  implies  these  truths  re- 
specting God,  law,  and  sin,  and  is  founded  upon  them  ; 
and  the  existence,  wisdom  and  glory  of  it  are  derived 
from  the  nature  and  perfection  of  God  and  his  law,  and 
■the  consequent  nature  and  ill  desert  of  sin.  If  these  be 
left  out  of  view,  there  cannot  be  any  true  idea  or  con- 
ception of  the  gospel  in  tlie  mind.  The  ideas  and  sen- 
timents therefore,  which  are  essential  to  repentance,  are 
equally  essential  to  faith  in  Christ. 

But  if  saving  faith  includes  a  right  disposition  and  ex- 
ercises of  heart,  in  receiving  Jesus  Christ,  as  he  is  offer- 
ed in  the  gospel,  as  essential  to  the  nature  of  it,  which 
has  been  proved  ;  then  it  necessarily  supposes  and  im, 
plies  those  exercises  in  which  true  repentance  consists. 
Embracing  Jesus  Christ  as  a  Saviour,  or  looking  to  him 


24  Co7icermng  Saving  Faith.  Part  1L 

and  trusting  in  him  for  salvation  from  sin  and  misery, 
implies  a  true  view  and  cordial  approbation  of  the  char- 
acter of  God,  and  of  his  law,  an  acknowledgment  of 
the  desert  of  sin,  and  of  his  desert  of  endless  destruc- 
tion ;  and  a  hatred  of  sin,  and  hearty  renouncing  it,  and 
desire  of  deliverance  from  it.  It  is  easy  to  see  that  a 
person  cannot  heartily  approve  of  Christ  as  a  Saviour 
from  sin  and  misery,  to  which  he  is  justly  exposed  by 
sin,  and  look  to  him,  and  accept  of  him,  in  this  charac- 
ter, unless  he  sees  and  acknowledges  himself  to  be  a 
sinner,  deserving  eternaj  destruction  ;  and  in  his  heart 
hates  sin  and  forsakes  it,  as  no  impenitent  person  does, 
or  can  do  :  For  the  heart,  in  turning  or  cleaving  to 
Christ,  turns  from,  and  renounces  sin,  in  this  very  act. 
And  applying  to  Christ  for  deliverance  from  the  curse  of 
the  law  carries  in  it  an  acknowledgment  of  the  desert 
of  sin,  and  the  righteousness  of  the  divine  law.  It  is 
therefore  certain  that  repentance  is  implied  in  saving 
faith,  and  comes  into  the  nature  of  it,  and  has  a  coexist- 
ence with  it ;  and  is  not  properly  a  fruit  or  effect  of  faith 
in  Christ.  Therefore,  as  saving  faith  and  true  repent- 
ance are  thus  implied  in  each  other,  so  that  the  exercise 
of  faith  is  also  an  exercise  of  repentance,  we  may  hence 
clearly  see  the  reason  and  propriety  of  the  Apostles 
speaking  sometimes  of  repentance  as  the  condition  of 
salvation,  and  at  other  times  representing  faith  in  Christ 
as  the  only  condition  ;  and  that  they  are  perfectly  con= 
sistent  in  this. 

Sometimes,  indeed,  repentance  and  faith  seem  to  be 
used  in  a  more  limited  sense  ;  and,  in  this  view,  distin- 
guished from  each  other.  Thus  we  find  St.  Paul  speak- 
ing, *'  Testifying  both  to  the  Jews,  and  also  to  the 
Greeks,  repentance  toward  God,  and  faith  toward  our 
Lord  Jesus  Christ."*  Here  the  Apostle  limits  the 
meaning  of  the  words  repentance  and  faith,  and  so 
makes  a  distinction  between  them.  And  by  repentance 
iowaf'd  God,  he  appears  to  mean  right  views  and  exer- 
cises Nvith  respect  to  God,  as  lawgiver  and  judge,  assert- 
ing and  maintaining  the  rights  of  the  Deity  ;  and  so 
right  notions  and  exercises  respecting  the  law  God,  and 
sin,  the  transgression  of  this  law  ;  such  sentiments  and, 
*  Acta  XX.  21. 


Chap.  II.  Concerning  Samng  Fait/i.  25 

exercises  as  ought  to  take  place  in  the  mind  of  a  sinner, 
and  must  take  place,  whenever  he  comes  to  a  right  taste 
and  temper  of  heart,  whether  he  have  any  distinct  views 
of  Christ,  and  the  way  of  salvation  by  him,  or  not ;  and 
\vhich  are  necessary  in  order  to  understand  and  embrace 
the  gospel,  as  has  been  shown.  By  faith  toward  our 
Lord  Jesus  Christ,  he  intends  those  vie\^■s  and  exercises 
of  heart  toward  Jesus  Christ,  as  a  suitable  and  all  suf- 
ficient  Saviour  from  sin,  and  the  curse  of  the  law,  which 
are  agreeable  to  the  gospel,  and  to  which  sinners  are  in- 
vited. According  to  this  distinction,  as  repentance  to- 
ward God  is  put  first,  so  it  takes  place  in  the  mind  first, 
in  the  order  of  nature,  and  precedes  faith  in  Jesus  Christ. 
Repentance  toward  God,  in  this  sense  of  it,  respects  the 
term  Jrom  ivhich  the  sinner  turns  in  conversion,  and 
consists  in  a  cordial  approbation  of  the  law  of  God,  and 
self  condemnation  for  his  sin,  and  hating  and  renouncing 
it  in  his  heart.  Faith  in  Jesus  Christ  respects  the  term 
to  ivhich  the  sinner  turns,  viz.  God  in  Jesus  Christ,  or 
God  manifest  in  the  flesh  ;  and  consists  in  believing  the 
gospel  with  all  his  heart,  which  implies  receiving  and 
trusting  in  Christ,  as  a  sufficient  and  suitable  Saviour 
for  such  a  sinner. 

The  same  distinction  seems  to  be  made  between  re- 
pentance, and  faith  in  Christ,  in  the  following  passages. 
- — "  Repent  ye,  and  believe  the  gospel."^  "  And  ye, 
when  ye  had  seen  it,  repented  not  after\iard,  that  yc 
might  believe  Wm."f  "  But  shewed  unto  them — that 
they  should  repent,  and  turn  unto  God."|  But  all  this 
is  consistent  with  repentance  being  implied  in  faith,  so 
that  where  there  is  no  repentance,  there  is  no  faith  in 
■Christ  ;  and  repentance,  taken  in  the  full  sense  of  it, 
implying  saving  faith  :  And  the  whole  may  be  consid- 
ered as  one  and  the  same  complex  act  of  the  mind,  viewr 
ed  and  distinguished  according  to  the  different  and  oppo- 
site objects  to  which  it  has  respect,  viz.  sin  and  the 
curse  ;  and  God  in  Jesus  Christ,  which  is  a  turning 
from  sin  to  God,  revealed  in  the  gospel.  And  therefore, 
when  faith  or  repentance  is  mentioned  without  any  lini- 

*  Mark  i.  \S.  •)■  Matt.  xxi.  32.  *  Acts  xxvi.  20. 


26  Concernitig  Saving  Faith.         Part  II. 

itation,  each  comprehends  the  whole,  even  active  con- 
version, or  turning  from  sin  to  God,  by  Jesus  Christ.* 
To  prevent  mistakes,  and  farther  to  ekicidate  this 
point,  it  must  be  observed,  that  repentance  toward  God, 
which,  in  the  order  of  nature,  at  least,  is  antecedent  to 
faith  in  Jesus  Christ,  implies  faith  in  God,  or  a  real  be- 
lief of  his  being  and  glorious  perfection.  For,  as  has 
been  observed,  God  must  be  seen  in  some  measure  in 
his  true  character,  in  order  to  see  the  reason  and  founda- 
tion of  his  law,  and  consequently  the  evil  nature  of  sin, 
which  can  be  known  only  by  understanding  the  divine 
law.  This  discerning  and  belief  of  the  existence  and 
perfection  of  God  ;  of  the  reason,  reality,  existence  and 
extent  of  the  divine  law,  and  of  the  sinfulness  and  ill 
desert  of  man,  is  faith  :  It  is  the  faith  of  a  mind  divine- 
ly illuminated,  and  implies  right  taste  and  exercise  of 
heart  :  Or  it  is  a  belief  peculiar  to  a  renewed  heart. 
And  even  this  faith  implies  repentance  ;  for  an  impeni- 
tent  heart  is  not  capable  of  ,it,  and  does  not  discern  and 
believe  the  existence  and  character  of  God,  as  the  re- 
newed penitent  heart  does.  This  faith  now  described 
is,  in  the  order  of  nature,  antecedent  to  faith  in  Jesus 
Christ  ;  as  those  objects  must  be  seen  as  they  are,  and 
believed  with  a  faith  which  implies  exercises  of  heart  in 
some  measure  answerable  to  them,  before  the  gospel 
can  be  understood,  or  there  can  be  any  discerning  or 
faith  respecting  Jesus  Christ  and  the  way  of  salvation  by 
him.  That  the  discerning  and  belief  of  these  objects, 
God,  law,  sin,  is  true  faith,  and  of  the  same  nature  with 
that  by  which  men  believe  in  Jesus  Christ,  is  evident 
from  scripture.  "  Faith  is  the  evidence  of  things  not 
seen.  Through  faith  we  understand  that  the  worlds 
were  framed  by  the  word  of  God,  so  that  things  which 
are  seen,  were  not  made  of  things  which  do  appear. 
He  that  cometh  to  God,  must  believe  that  he  is."t 
Here  the  Apostle  is  speaking  of  the  faith,  which  is  pe- 
culiar to  good  men,  true  saints  :  It  is  a  belief  that  God 
is.     It  is  true  indeed  that  this  faith  is  not  complete, 

*  See  Mr.  Edwards's  Discourse  on  Justification  by  Faith  alone,  page 
103,  114,  published  in  the  year  1738.  And  Mr.  Bellamy's  Essay  on  the 
Nature  and  Glory  of  the  Gospel  of  Jesus  Christ.    Sectiop  viii. 

■j-  Heb.  xi.  1,  3,  6. 


Chap.  IV.  Concerning  Sailing  Faith.  27 

without  believing  that  he  is  a  re  warder  of  them  that  dil- 
igently seek  him,  which  is  the  same  with  believing  the 
gospel,  or  believing  in  Jesus  Christ  ;  but  the  belief  of 
the  former  is  first  in  the  order  of  nature,  and  is  necessa- 
rily implied  in  the  latter.  And  the  latter  implies  a  true 
view  and  belief  of  the  existence  of  the  divine  law,  and 
the  character  of  the  sinner  as  has  been  shewn.  Our 
Saviour  makes  this  same  distinction  between  believing 
in  God  and  believing  in  him,  and  speaks  of  the  former 
as  prior  to  the  latter,  and  the  foundation  of  it,  in  his  ex- 
hortation to  his  disciples,  "Believe  in  God,  believe  also 
in  me."* 

It  must  also  be  observed,  that  what  is  properly  called 
€1} angelical  repetitance^  is  not  prior  to  faith  in  Christ. 
The  repentance  which  precedes  faith  in  Jesus  Christ, 
respects  the  objects  and  truths,  which  are  discerned 
prior  to  any  true  regard  to  Jesus  Christ,  or  the  knowl- 
edge of  his  character  as  the  Saviour  of  sinners,  the  for- 
mer being  necessary  in  order  to  the  latter,  as  has  been 
shewn.  Repentance,  considered  as  it  respects  sins 
against  Jesus  Christ,  and  the  gospel,  and  the  great  sin 
of  unbelief,  does  not  precede  a  belief  of  the  truths  of  the 
gospel,  or  faith  in  Jesus  Christ  ;  for  this  is  impossible. 
But  repentance  towards  God,  as  it  has  been  described 
above,  is  of  the  same  nature  with  evajigelical  repentance ; 
and  implies  a  disposition  to  repent  of  the  sin  of  not  be- 
lieving on  Christ,  when  his  character  comes  into  view, 
and  does  always  accompany,  and  is  implied  in  faith  in 
Jesus  Christ. 

But  though  these  distinctions  may  be  made  in  theory, 
and  are  founded  in  the  nature  of  things,  and  the  con- 
nexion of  revealed  truth,  and  dependence  of  one  re- 
vealed object  upon  another  ;  and  such  distinctions  may 
be  proper  and  necessary  in  order  more  clearly  to  under- 
stand the  subject  to  which  we  are  attending  :  Yet  a 
person  may  doubtless  be  a  true  believer  in  Jesus  Christ, 
and  not  distinguish  his  views  and  exercises,  so  as  to 
perceive  experimentally  which  is  prior  to  the  other,  and 

*  John   xiv.   1. The  words  in  the  original,   in  both  parts    of  the 

Sentence,  translated  believe,  are  exactly  the  same,  without  any  variation, 
and  should  have  been  so  translated,  not  yc  do  believe  in  Cod,  but  ielieve 
in  God, 


5:8  Conceniing  Sailing  Faith,  Part  IL 

in  what  particular  order  they  have  taken  place  in  his 
mind  ;  and  may  entertain  notions  in  theory  on  this 
point,  which  are  really  contrary  to  the  truth  of  things, 
which  may  have  been  imbibed  by  education  and  wrong 
instruction,  or  some  other  way.  But  whatever  contrary 
opinions  have  been  advanced  in  theory,  on  this  head,  it 
is  presumed  that  it  ha^been  now  proved  from  scripture, 
and  the  reason  and  nature  of  things,  that  repentance  is 
implied  in  saving  faith,  and  comes  into  the  nature  and 
essence  of  it  ;  so  that  where  there  is  no  repentance, 
there  is  no  saving  faith  ;  and  that  it  is  impossible  that 
any  person  should  believe  on  Jesus  Christ  in  a  saving 
manner,  with  an  impenitent  heart,  which  was  the  truth 
advanced,  and  to  be  supported  under  this  head. 

V.  It  is  evident  from  the  holy  scriptures  that  the 
whole  of  evangelical  obedience  is  included  in  saving 
faith.  Or  that  saving  faith  implies  all  the  holy  exercises 
and  works  of  a  christian,  and  is  the  sum  of  all ;  so  that 
where  there  is  no  faith,  there  is  no  true  obedience, 
and  where  there  is  faith,  there  is  obedience,  and  in  this 
obedience,  saving  faith  does  essentially  consist.  Saving 
faith  does  not  produce  obedience,  or  the  latter  flow  from 
the  former,  as  the  effect  from  the  cause  ;  but  faith  itself 
is  evangelical  obedience,  and  cannot  be  distinguished 
from  it.* 

When  the  Jews  asked  Jesus,  *'  What  shall  we  do, 
that  we  might  work  the  works  of  God  ?"  he  answered, 
"  This  is  the  work  of  God,  that  ye  belie've  on  him  ivhom 
he  hath  5(?;z^"t  The  plain  meaning  of  the  question 
put  by  the  Jews  is  this :  What  are  these  exercises, 
duties  and  works  which  God  requires  under  the  dispen- 
sation, and  in  the  kingdom  which  the  Messiah  is  to  set 
up,  in  order  to  obtain  that  everlasting  life  which  he  will 
give  ?  And  Jesus  comprised  it  all  in  believing  on  the 
Messiah.     It  is  observable,  that  our  Lord  does  not  say, 

*  When  Peter  says,  the  hearts  of  the  uncircumcised  Gentiles  wert 
purified  by  faith,  Acts  xv.  9.  the  meaning  is  no^,  that  faith  was  the  cause, 
and  purity  of  heart,  the  effect  ;  but  that  faith  was  the  purity  of  heart  it- 
self. This  is  iUustrated  by  one  expression  of  this  same  apostle.  "  See- 
ing ye  have  purified  your  souls  in  (or  by)  obeying  the  truth,  through  the 
Spirit."  Peter  i.  22.  None  will  suppose  that  purity  of  heart,  and  obey- 
ing the  truth,  can  be  distinguished  here,  as  if  the  former  were  the  effect 
of  the  latter. 

I  John  vl.  28,  29. 


Chap.  IV.  Concerning  Sai)ing  Paith.  29 

that  in  order  to  work  the  works  of  God,  they  must  be- 
lieve, so  that  their  faith  should  become  the  foundation 
and  principle  of  good  works  :  But  he  says,  This  is  the 
work  itself.  It  will  doubtless  appear,  that  the  natural 
and  plain  import  of  the  words  is,  that  faith  in  the 
Messiah,  or  believing  in  Jesus  Christ,  comprehends  the 
whole  of  what  the  gospel  requires,  or  is  that  in  which 
conformity  to  the  gospel  in  heart  and  life  consists  ;  and 
is  therefore  the  sum  of  gospel  holiness,  or  evangelical 
obedience. 

Agreeable  to  this  are  the  words  of  St.  Paul,  "The 
life  which  I  now  live  in  the  flesh,  I  live  by  the  faith  of 
the  Son  of  God."*  The  Apostle  is  here  speaking  of 
his  life  as  a  christian,  a  life  of  christian  holiness  or  evan- 
gelical obedience,  and  says,  he  lived  this  life  by  the  faith 
of  the  Son  of  God  ;  that  is,  by  faith  in  Jesus  Christ. 
For  the  faith  of  Christ,  is  the  faith  by  which  men  believe 
in  Christ  for  righteousness  and  justification.  Hence  it 
appears,  that  the  spiritual  life  of  a  christian  is  his  faith, 
or  it  is  a  life  of  faith.  Therefore,  that  conformity  to  the 
gospel  in  which  christian  obedience  consists,  is  called, 
The  obedience  of  Faith.  "  According  to  the  revelation 
of  the  mystery  which  was  kept  secret  since  the  world 
began,  but  now  is  made  manifest,  and  by  the  scriptures 
of  the  Prophets,  according  to  the  commandment  of  the 
everlasting  God,  made  known  to  all  nations  for  the 
OBEDIENCE  OF  FAITH. "f  St.  Paul  uscs  the  samc 
expression  in  the  beginning  of  this  epistle,  though  it  is 
a  little  varied  in  our  translation.  "  By  whom  we  ha\'e 
received  grace  and  apostleship,  for  obedience  to  the  faith 
among  all  nations.  "J  He  is  evidently  speaking  here  of 
the  same  thing  as  in  the  above  cited  words  ;  and  the 
words  which  are  there  \x^x\%\?i\jt^,  for  obedience  of  faith ^ 
are  exactly  the  same  here  as  in  the  original,  and  should 
have  been  so  translated,  as  such  a  translation  is  most 
exact  and  literal.  And  that  the  obedience  of  faith  intends 
conformity  in  heart  and  life  to  the  gospel  revelation,  or 
evangelical  holiness  or  obedience,  not  only  appears 
from  the  words  themselves,  in  the  connexion  in  which 
they  stand,  but  also  from  a  parallel  expression  in  this 

VOL.    II.  5 

*  Gal.  ii.  20.  t  Rom.  xvi,  25,  $6,  i  Chap.  i.  5. 


30  CoTicerning  Saving  Faith.  Part  II. 

same  epistle.     "  I  have  therefore,  whereof  I  may  glory 
through  Jesus  Christ,    in  these  things  which  pertain  to 
God — to  make  the  Gentiles  obedient  in  word  and  dced^^ 
Tlie    Apostle  is  evidently  speaking  here    of  the   same 
thing,   as  in  the  above  cited  passages  :   He  is  speaking 
of  the  same  persons,  the  Gentiles  ;   of  the  same  causes, 
means,  and  operation,  the  gospel  preached  and  attended 
with  the  power  of  God  ;  and  therefore  he  is  doubtless 
speaking  of  the  same  effect.     This  he  here  expresses 
by  their  being  made  obedient  in  ivord  and  deed.     Hence 
it  follows,  that  the  obedience  of  faith,  is  the  same  with 
obedience  to  the  gospel,  or  evangelical  holiness.  Agree- 
able to  this,   faith  is  called,   obeying  the  gospel^  in  this 
episde.     "  But  they  have  not  all  obeyed  the  gospel ;  for 
Isaiah  saith,    Who  hath  belieiied  our  report  ?"t    Faith 
then  is  gospel  obedience ;  that  is,  evangelical  obedience. 
Therefore,    obeying   Christ  is   mentioned  as  the  same 
thing  with  believing  in   him.     "  And  being  made  per- 
fect, he  became  the  author  of  eternal  salvation,   unto  all 
them  that  obey  him.'^^X     The  christian  life  of  holy  obe- 
dience is  expressed  by   "  Fighting  the  fight  of  faith.  "|| 
What   the  Apostle  James  says  of  faith  serves  farther 
to  establish  the  point  under  consideration.     He,  speak- 
ing of  saving  faith,  says,  "  Faith  without  works  is  dead." 
And  again,    "  As  the  body  without  the  spirit  is  dead, 
so  faith  without    works  is  dead  also."^     According  to 
this,  works,  or  holy  exercises  and  obedience,  are  essen- 
tial to  true  faith.     They  are  the  life  of  faith,    by  which 
faith    lives  and   acts  ;    and  therefore,    are    faith  living 
and  acting.     As    the  body  without  the  spirit  is  not  a 
true  living  man,   but  the  spirit  or  life  is  an  essential 
part   of  a  man  ;   so  nothing  can   be  called  true  faith, 
which  \:i  or   can   exist   without  works  ;  and  works,  or 
evangelical  obedience,    are  included  in  fliith  and  essen- 
tial to  it,  and  as  really,  and  as  much  faith  itself,  as  the 
spirit  or  life  of  a  man  is  essential  to  the  man,  and  is  in- 
deed the  man  himself. 

The  Apostle  does  not  say,   that  faith  produces  works, 
which  may  be  distinguished  from  saving  faith,  and  are 


*  Rom.  XV.  17,  18.    f  Chap.  x.  16.    +  Heb.  v.  9.    II  1  Tim,  vi.  12.'. 
§  James  ii.  20,  26. 


Chap.  IV.  Concerning  Saving  Faith,  31 

the  effect  and  consequence  of  it :  Nor  is  there  any  thing 
in  the  Bible  to  warrant  such  a  representation  of  the  mat- 
ter :  Nor  docs  he  mean  any  thing  hke  this  ;  for  then 
the  simihtude  by  which  he  ilkistrates  the  subject  would 
be  ill  chosen,  and  nothing  to  the  purpose  :  For  the  body 
does  not  produce  the  spirit  and  life  of  a  man,  but  tliis  co- 
exists with  the  body,  without  which  it  would  not  be  a 
man  ;  and  does  itself  produce  every  thing  done  by  the 
man  externally. 

But  it  must  be  carefully  noted,  that  the  Apostle  does 
not  mean  external  actions  merely  ;  but  those  exercises 
of  heart,  that  disposition  of  will,  of  which  external  ac- 
tions are  the  proper  and  genuine  expression  ;  and  in 
which  all  true  evangelical  obedience  essentially  and  sum- 
marily consists.  He  does  not  mean  mere  external  mo- 
tions and  actions,  for  there  is  no  life  in  them,  any  farther 
than  they  are  the  fruit  and  expression  of  internal  life  and 
motion  ;  which  internal  life  and  motion  is  the  life  of 
faith,  or  feith  living  and  acting  ;  and  not  any  effect  pro- 
duced by  faith,  any  more  than  the  life  and  motion  of 
the  spirit  of  a  man  is  the  fruit  and  effect  of  a  dead  body. 

It  will  farther  appear  that  St.  James  includes  the 
works  of  which  he  speaks,  by  which  he  means  evangel- 
ical obedience,  in  saving  faith,  as  essential  to  it,  by  at- 
tending  to  what  he  says  of  the  faith  of  Abraham,  the 
father  and  pattern  of  all  believers.  "  Seest  thou,  how- 
faith  wrought  with  his  works  ;  and  by  works  was  faith 
made  perfect."^  If  faith  operates  in,  or  together  with 
works  ;  then  works  are  the  operation  of  faith,  or  faith 
exerting  and  exercising  itself.  And  if  faith  be  not  per- 
fect without  works,  then  works  are  a  part  of  faith,  and 
belong  to  it,  being  included  in  the  nature  of  it.  If  faith 
does  not  include  evangelical  obedience,  which  the  apos- 
tle means  by  works,  then  faith  may  be  perfect  without  it, 
and  cannot  be  perfected  by  it.  But  James  says,  faith  is 
not  perfect  without  this  ;  therefore  it  is  implied  and  in- 
cluded in  faith.  Evangelical  obedience  is  saving  faith, 
in  such  a  sense  and  manner,  that  the  one  cannot  be  dis- 
tinguished from  the  other  ;  it  is  the  obedience  of  faith  j 
.and  where  there  is  no  such  obedience,  there  is  no  faitho 

•  Jan)?s  ii.  22. 


32  Concerning  Saving  Faith.  Part  IL 

If  we  compare  three  remarkable  sentences  of  the 
apostle  Paul,  it  will  appear,  that  according  to  him,  saving 
faith  and  gospel  holiness,  or  evangelical  obedience,  are 
not  two  distinct  things  ;  but  really  one  and  the  same. 
They  are  the  following  :  "  For  in  Jesus  Christ,  neither 
circumcision    availeth  any  thing,   nor  uncircumcision, 

BUT  FAITH   WHICH   WORKETH    BY   LOVE."*       "  For  ill 

Jesus  Christ,  neither  circumcision  availeth  any  thing,  nor 
nncircumcision,  but  a  new  creature."!  "  Cir- 
cumcision is  nothing,   and  uncircumcision  is  nothing, 

BUT      THE      KEEPING      OF      THE      COMM  ANI?MENTS    OF 

GOD. "J  The  two  first  of  these  sentences  afe  the  same 
in  words,  except  the  last  clause  in  them.  For  faith 
'which  ijoorketh  by  lo'ue^  in  the  first,  he  puts,  a  neiv  crea- 
ture, in  the  second.  There  appears  no  way  to  make  the 
apostle  consistent,  but  taking  faith  that  worketh  by  love, 
and  the  new  creature,  to  mean  one  and  the  same  thing. 
But  by  the  new  creature  is  meant  that  holiness  which 
takes  place  in  men  under  the  gospel,  by  their  being  "  cre- 
ated in  Christ  Jesus  imto  good  works.'^^  Faith  then, 
which  worketh  by  love,  is  the  new  creature  exercising 
itself  in  acts  of  evangelical  holiness.  And  it  can  be 
nothing  else,  according  to  the  natural  and  necessary 
meaning  of  the  phrase,  "  Faith  which  worketh  by  love," 
as  it  has  been  explained.  For  if  the  life  and  operative 
nature  of  faith  be  love  :  then  gospel  holiness  is  the  es- 
sence of  faith,  and  this  is  the  new  creature.  And  it 
hence  appears,  that  the  last  sentence  is  perfectly  agreeable 
to  the  former,  and  asserts  the  same  thing  ;  for  faith 
which  worketh  by  love,  and  the  new  creature,  are  gos- 
pel holiness,  or  evangelical  obedience,  and  this  consists 
in  keeping  the  commandments  of  God  our  Saviour,  and 
can  mean  nothing,  more  or  less. 

Thus  it  appears  evident  from  the  representation  of 
this  subject  in  the  scripture,  that  saving  faith  and  evan- 
gelical obedience,  are  not  two  distinct  things,  or  dif- 
ferent kinds  of  exercises  ;  but  are  so  far  one  and  the 
same,  that  believing  on  Jesus  Christ  intends  and  implies 
the  whole.  Not  only  is  faith  an  act  of  evangelical  obe- 
dience ;  but  every  act  of  gospel  holiness  is  an  exercise 
of  saving  faith,  which  implies  the  whole.     And  the  rea- 

*  Oal.  V.  6.  t  Chap.  vi.  15.  4  1  Cor.  vii,  19.  §  Eph.  ii.  Ip. 


Chap.  IV.  Concerning  Samtig  Faith.  38 

son  and  consistence  of  this  Mill  appear,  if  the  whole  that 
has  been  observed  from  scripture  concerning  faith,  be 
kept  in  view,  and  properly  considered. 

It  has  been  shewn,  that  savins^-  faith  does  not  consist 
in  mere  speculation,  but  right  and  holy  disposition  and 
exercise  of  heart  is  implied  in  it,  and  essential  to  it ;  and 
that  this  exercise  of  heart  is  lo^ue,  which  is  the  life  and 
operative  nature  of  saving  faith.  It  is  love,  discerning, 
tasting  and  approving  of  the  divine  perfections  and 
truths  revealed  in  the  gospel  ;  and  particularly,  discern- 
ing and  delighting  in  the  character  of  Jesus  Christ,  and 
heartily  receiving,  adhering  to  him,  and  trusting  in  him, 
in  the  character  and  offices  which  he  sustains,  as  the 
Saviour  of  sinners.  And  in  these  exercises  all  gospel 
holiness,  or  evangelical  obedience,  consists.  It  all  con- 
sists in  lo'De  ;  for  there  is  no  obedience  which  does  not 
consist  in  love,  love  to  God,  manifest  in  the  flesh,  and 
the  love  to  our  neighbour,  which  is  implied  in  this. 
This  love  is  exercised  in  viewing  Jesus  Christ  in  the  light 
in  which  the  gospel  sets  him,  in  receiving  and  trusting 
in  him,  and  paying  proper  acknowledgments  to  him  ; 
or,  which  is  the  same,  in  conforming  to  him,  his  charac- 
ter, example,  doctrines  and  precepts,  in  heart  and  life. 
In  one  word,  it  is  all  comprehended  and  consists  in 
RECEIVING  Jesus  Christ — and  all  external  obedience  or 
holiness,  expressed  in  words  and  actions,  is  but  a  prop- 
er outward  expression  of  an  inward,  hearty  i-ecei'-cing 
Jesus  Christ,  in  a  cordial  compliance  with  the  gospel. 

This  may  be  illustrated  farther,  by  attending  to  a  few 
particulars.  Hearkening  to  Christ,  or  yielding  and  sub- 
mitting to  his  teaching  and  instructions,  is  the  same 
with  receiving  him  as  a  prophet  and  teacher.  Every 
act  of  true  submission  to  Christ,  and  obeying  him,  is 
receiving  him  in  his  kingly  office.  All  self  denial  for 
his  sake,  and  every  instance  of  voluntary  suffering  in  his 
cause,  is  an  exercise  and  expression  of  faith  in  him,  and 
relying  on  his  promises,  or  trusting  in  him.  Following 
Christ  as  his  disciple,  and  cleaving  to  him,  in  hope  of 
salvation  by  him,  is  the  same  with  actually  receiving  him 
and  trusting  in  him  as  a  Saviour.  The  exercise  of  true 
humility,  in  self  condemnation,  and  renouncing  all  self 
dependence,    is  implied   in  receiving   Christ  as   our 


34  Concerning  Sa'ving  Faith.  Part  II. 

righteousness  and  strength.  Actually  forsaking  sin  in 
heart  and  life,  is  an  actual  acceptance  of  deliverance  and 
Ireedom  from  sin  :  and  therefore  an  actual  acceptance 
of  Christ  as  a  Saviour  from  sin.  And  the  practice  of 
christian  holiness,  in  every  branch  of  it,  is  an  actual 
acceptance  of  Christ,  as  our  sanctification.  Heartily  en- 
gaging in  the  cause  of  Christ,  forsaking  all  things 
for  his  sake,  seeking  the  interest  of  his  kingdom,  as 
the  first  and  most  important  object,  is  an  exercise  and 
expression  of  love  and  union  of  heart  to  him,  and  a 
cordial  recemng  him  as  the  Son  of  God,  and  Saviour 
of  men. 

Therefore,  if  recehmg  Christ  is  the  same  w'lih  believ- 
ing on  him,  or  comes  into  the  essence  of  saving  faith  ; 
then  all  gospel  holiness,  as  it  has  respect  to  Christ,  and 
is  a  practical  receiving  him  in  his  true  character,  is  real- 
ly  the  exercise  of  saving  faith,  and  is  all  included  in  it. — 
This  is  that  by  which  faith  operates,  in  the  proper  exer- 
tions of  it,  and  is  made  perfect.  And  we  are  hence  led 
to  see  the  meaning  and  propriety  of  the  following  words, 
as  a  concise  description  of  evangelical  faith  and  holiness. 
"  As  ye  have  therefore  recehed  Christ  Jesus  the  Lord, 
so  walk  ye  IN  kim.  And  whatsoever  ye  do,  in  word 
or  deed,  do  allin  the  name  of  the  Lord  Jesiis.'^''^ 

But  a  question  may  be  suggested  in  the  minds  of 
some,  from  the  foregoing  account  of  saving  faith,  which 
it  will  be  proper  to  answer,  as  this  may  serve  to  render 
the  subject  more  clear  and  intelligible.    It  is  as  follows  : 

Question.  If  hope,  love  and  repentance  are  saving 
faith,  and  if  every  christian  grace,  and  all  the  branches 
of  gospel  holiness,  are  implied  in  faith,  and  really  are 
faith,  why  are  these  distinguished,  and  called  by  these 
different  names,  in  the  scriptures  ?  We  find  fkith,  hope, 
and  love,  mentioned  and  distinguished  as  different 
qraces.     And  we  often  find  a  particular  enumeration  of 


•  Col.  ii.  6.  ill.  17. — -"  The  obedience  of  a  christian,  so  far  as  it  is  truly 
evangelical,  and  performed  with  the  spirit  of  the  Son  sent  forth  into  the 
heart,  lias  all  relation  to  Christ  the  Mediator  ;  and  is  but  an  expression  of 
the  soul's  believing  unition  to  Christ.  All  evangelical  works,  are  works  of 
that  faith  that  worketh  by  love  ;  and  every  such  act  of  obedience,  wherein 
it  is  inward,  and  the  act  of  the  soul,  is  only  a  new,  effective  act  of  recep. 
tion  of  Christ,  and  adherence  to  the  glorious  Saviour." — President  ]^4' 
wards'  ©isicoiirse  on  Justification  by  Faith  alone,  pa^e  83. 


Chap.  IV.  Concerning  Saving  Faith,  35- 

the  several  christian  graces,  such  as  faith,  love,  hope, 
joy,  humility,  repentance,  righteousness,  goodness, 
godliness,  meekness,  patience,  temperance,  &c.  It" 
all  these  are  faith,  or  included  in  it,  v^^hy  are  they  distin- 
guished from  it,  as  they  seem  to  be  ? 

Ans.  1.  It  must  be  evident  to  every  one  who 
will  attend,  that  the  various  christian  exercises,  which 
are  denoted  by  different  names  in  scripture,  and  com- 
monly called  christian  graces^  are  not  in  themselves  so 
distinct  and  different  as  not  to  imply  each  other.  To 
suppose  them  to  be  distinct,  separate  and  independent 
one  of  another,  is  manifestly  contrary  to  truth,  and  tends 
to  confuse  and  mislead  the  mind  in  attending  to  subjects 
of  this  nature. 

True  grace,  or  christian  holiness,  is,  in  the  nature  of 
it,  one  and  the  same  thing,  though  as  it  is  exerted,  and 
appears  in  various  exercises,  on  different  occasions,  in 
different  circumstances,  and  towards  different  objects, 
there  is  a  diversity,  or  it  puts  on  different  forms,  from 
which  it  is  called  by  different  names ;  while  yet,  in  sub- 
stance and  essence,  it  is  tlie  same  thing. 

It  is  abundantly  evident  from  scripture,  that  love  is 
the  whole  of  all  christian  grace.  This  is  all  that  is 
required  of  men.  In  this  the  law  is  fulfilled  and  obeyed. 
Therefore,  all  christian  holiness  consists  in  this.  It 
follows,  that  all  christian  graces  are  love  in  the  various 
branches  of  it,  exercised  and  expressed  on  various  occa-. 
sions,  in  different  circumstances,  and  towards  different 
objects.  ^ 

The  apostle  Paul  says,  *'  All  the  law  (meaning  the 
second  table  of  it)  is  fulfilled  in  one  word,  even  in  this, 
•'  Thou  shalt  love  thy  neighbour  as  thyself."*  Yet  he 
denominates  the  various  exercises,  in  which  men  do,  by 
this  love,  serve  one  another,  by  different  names,  such 
as  goodness,  mercy,  gentleness,  patience,  meekness, 
long  suffering,  &c.  In  the  same  manner  love  to  God, 
which  is  the  w^iole  that  is  required  in  the  first  table  of 
the  law,  is  called  love,  faith,  trust  in  God,  fear,  hope, 
joy,  repentance,  humility.  Sec.  according  to  the  different 
views  and  circumstances  in  which  this  same  love  is  ex- 
ercised :   All  which,  therefore,  are  the  exercises  of  one 

•  Gal,  V.  14. 


S6  Concerning  Saving  Fa'itli.         Part  II. 

and  the  same  affection,  and  do  involve  and  imply  each 
other,  and  are  in  substance  and  essence  the  same. 

The  new  creature,  produced  by  the  Spirit  of  God  in 
regeneration,  by  which  men  are  created  in  Christ  Jesus 
unto  good  works,  is  that  in  which  all  christian  holiness 
consists.  This  is  the  moral  image  of  God  ;  the  divine 
nature  communicated  and  implanted  ;  or  Christ  formed 
in  the  soul.  And  this  consists  in  a  principle  of  true 
love.  And  all  the  exercises  and  obedience  of  a  chris- 
tian, through  the  course  of  a  holy  life,  are  the  exertions 
and  exercises  of  this  love,  this  new  creature.  It  is  the 
same  life  and  active  nature,  by  which  the  christian  lives, 
and  acts  in  a  holy  manner,  on  all  occasions  :  the  new 
creature  living  and  acting:  As  much  so,  as  the  various 
exercises  of  an  animal  are  the  same  life,  exerting  itself 
and  acting. 

Unless  we  have  this  view  of  the  grace  or  holiness  of  a 
christian,  as  it  is  exercised  on  all  proper  occasions,  and 
towards  different  objects,  and  in  manifold  various  cir- 
cumstances, called  love,  faith,  hope,  repentance,  &c. 
our  thoughts  on  this  subject  will  be  attended  with  a  de- 
gree of  darkness  and  confusion. 

Ans.  2.  Notwithstanding  christian  holiness  is  one 
and  the  same  thing  in  the  nature  and  essence  of  it,  and 
every  branch  of  evangelical  obedience  is  the  exercise  of 
the  same  principle  and  life  ;  yet  this  same  love  or  holi- 
ness, as  it  is  exercised  in  different  modes  and  forms,  on 
various  occasions,  in  peculiar  circumstances,  and  with 
respect  to  different  and  opposite  objects,  may  properly 
be  distinguished  by  different  names  :  Yea,  this  is  con- 
venient and  necessary,  in  order  to  the  most  exact  and 
clear  communication  of  the  ideas  which  are  essential  to 
the  right  understanding  of  this  subject.  In  the  course 
of  a  christian  life,  the  same  holy  principle,  the  same  in 
kind,  nature  and  substance,  exerts  itself  on  various  oc- 
casions, and  puts  on  different  modes,  and  appears  in  dif- 
ferent forms,  as  it  respects  the  different  circumstances 
of  the  subject  exercising  himself,  and  the  different  and 
opposite  objects,  which  are  particularly  regarded  by  the 
mind  :  And  it  is  proper  and  necessary,  in  order  to  rep- 
resent and  express,  in  the  best  manner,  this  exercise  in 
the  different  modes  and  forms  of  it,  to  call  it  by  different 


Chap.  IV.         Concerning  Sailing  Faith.  37 

names.  And  none  can  talk  or  write  intelligibly  on  the 
subject  any  other  way,  without  a  perpetual,  tedious  cir- 
cumlocution. 

Right  views  and  exercises  of  heart  respecting  God, 
considered  as  being  what  he  is  in  himself,  is  loiie,  con- 
sidered in  the  general  nature  of  it,  as  consisting  prima- 
rily in  disinterested  benevolence,  and  comprehending  all 
holy  love.  This  is  generally  meant  perhaps  by  love, 
when  spoken  of  in  scripture,  in  distinction  from  other 
graces,  such  as  faith  and  hope,  &c.  and  is  the  root  and 
essence  of  all  right  exercises  of  the  heart. 

The  love  of  a  sinner  towards  God,  whom  he  has  of- 
fended, so  far  as  it  regards  those  objects  which  relate 
to  his  essence,  exercises  itself  in  justifying  God  in  all 
his  declarations  and  proceedings  against  the  sinner  ;  in 
confessing  his  sin  with  self-condemnation  and  abhor- 
rence ;  in  hating  sin,  and  turning  from  it.  And  this  is 
true  repentance. 

This  same  love,  as  it  consists  in  believing  in,  realizing 
and  relishing  the  true  character  of  the  invisible  God  and 
Saviour,  as  exhibited  in  divine  revelation,  is  exercised 
in  receiving  and  trusting  in  him  as  a  wonderful,  all-suf- 
ficient, excellent  and  glorious  Saviour  of  sinners.  And 
this  is  saving  faith,  as  distinguished  from  repentance, 
hope,  and  love. 

Love,  considered  as  realizing  and  desiring  the  future 
good  things,  brought  to  light  in  the  p;ospel,  as  the  por- 
tion of  the  redeemed,  and  relying  upon  the  divine  dc- 
claratioiis  and  promises,  is  hope,  as  distinguished  from 
faith  and  love. 

But  it  must  be  observed  and  remembered,  that  as  faith, 
hope,  repentance,  &c.  partake  of  the  nature  of  love,  and 
are  really  love  diversified,  with  respect  to  the  objects 
and  operations  of  it  ;  so  they  are  included  in  each  other, 
and  where  one  is,  there  the  others  are,  as  comprehended 
in  that.  Yea,  repentance,  faith,  hope,  and  every  chris- 
tian grace,  may  all  be  comprised  in  the  same  exercise 
of  heart.  Thus,  faith  and  repentance  cannot  be  separat- 
ed, but  imply  each  other,  and  come  into  the  very  same 
act  of  the  mind,  as  a  true  sight  and  sense  of  the  divine 
character,  and  of  the  nature  of  sin,  are  implied  in  both, 

VOL.    II.  6 


38  Concerning  Saving  Faith,         Part    II. 

and  essential  to  each  :  And  a  turning  from  sin  to  Christ, 
is  both  repentance  and  saving  faith. 

Hence  it  is  that,  though  there  is  this  variety  and  dis- 
tinction in  the  exercises  of  the  new  creature,  which  is 
the  proper  ground  of  their  being  called  by  distinct 
nasnes  ;  yet  as  what  is  called  by  these  different  names, 
is  really  involved  in  the  same  act  of  the  mind,  and  one  is 
implied  in  the  other,  they  are  often  used  to  denote  the 
whole,  or  the  whole  is  often  intended  to  be  comprehend- 
ed by  one  of  these  names.  Thus  love  is  often  mention- 
ed in  the  scriptures  as  intending  the  whole  of  christian 
holiness.  And  repentance  is  frequently  put  for  the 
whole  of  active  conversion  :  And  the  same  is  often  de- 
noted by  faith,  as  has  been  observed  and  shown.  And 
hope  is  used  to  express  the  whole  of  saving  faith. 

The  whole  of  the  foregoing,  concerning  the  nature  of 
savuig  faith,  will  lead  to  the  following  definition  of  it. 

Saving  faith  is  an  understandiiig,  cordial  receiving  the 
divine  testimony  concerning  Jesus  Christ,  and  the  ivay  of 
sahation  by  him  ;  in  which  the  heart  accords  and  con- 
forms to  the  gospel. 

The  following  observations  may  serve  to  illustrate  this 
definition  ;  and  farther  explain  and  confirm  what  has 
been  offered  on  this  important  subject  : 

I.  The  things,  which  the  gospel  contains,  as  peculiar 
to  it,  which  relate  to  Jesus  Christ,  and  redemption  by 
him,  and  which  are  the  objects  about  which  christian 
holiness  is  chiefly  exercised,  are  matters  of  pure  revela- 
tion. The  exhibition  of  them  to  us  is  by  revelation  on- 
ly. And  it  is  a  revelation  of  spiritual,  supernatural, 
mysterious  and  wonderful  things,  which,  without  such 
revelation,  are  wholly  out  of  sight,  altogether  above  our 
senses  and  reason,  and  out  of  the  reach  of  any  created 
faculties,  as  they  depend  entirely  on  the  mere  good 
pleasure  of  God.  In  this  revelation  alone  are  exhibited 
the  person  and  character  of  Jesus  Christ,  an  invisible, 
wonderful  and  mysterious  person.  And  here  we  have 
our  state  revealed  as  it  respects  him,  and  his  character 
and  works,  our  need  of  him,  and  concern  with  him, 
as  offering  himself  to  us  as  an  all  sufficient  Saviour. 
And  the  benefits  offered  by  Christ,  are  dehverance 
from  invisible  eternal  evil,  and  the  bestowment  of  good 


Chap.  IV.         Concerning  Sailing  Faith.  S'Q 

diings,  which  are  invisible,    wonderful,   incomprehensi- 
ble and  future,  belonging  to  the  unseen  world. 

II.  The  gospel  is  not  of  the  nature  of  a  law  exhibit- 
ing the  sovereign  authority  and  will  of  God,  demanding 
of  man  what  is  his  duty,  m  hich  he  is  to  perform  and 
offer  to  him,  being  what  he  expects  to  receive  of  man, 
as  the  price  of  his  favour  :  But  it  is  of  the  nature  of  a 
testimony  ;  a  revelation  not  of  works  to  be  done  by  us, 
in  order  to  a  reward,  and  the  price  of  it  ;  but  of  what 
God  has  done  for  us  ;  and  an  offer  made  to  us,  to  be 
received  by  us.  It  is  a  revelation  testifying  to  us  God's 
m^'sterious,  Avonderful  mercy,  wisdom  and  power,  exer- 
cised in  our  behalf,  making  ample  provision  for  the  re- 
demption of  man,  and  offered  to  us,  in  order  to  a  recep- 
tion by  us,  answerable  to  such  a  revelation.  It  is  a 
record  and  testimony  which  God  has  given  of  invisible, 
spiritual,  supernatural  good  things,  which  are  provided 
and  suited  to  our  circumstances  and  necessities,  and 
freely  offered  to  all  who  are  willing  to  receive,  as  a  free 
bounty,  without  money  and  without  price.  This  leads 
to  observe  again, 

III.  This  revelation  ^presents  man  as  altogether 
universally  and  remarkably  dependent  on  God  for  sal- 
vation and  happiness  :  Nothing  could  set  this  in  a  more 
visible,  sensible,  striking  light,  than  the  gospel  does. 
This  represents  man  as  infinitely  guilty  and  miserable, 
as  wholly  imdone,  helpless  and  lost,  and  altogether  de- 
pendent on  the  Redeemer  for  that  help  and  grace,  of 
which  he  is,  and  ever  will  be,   infinitely  unworthy. 

Now,  in  the  view  of  these  observations,  it  appears, 
that  the  leading  and  principal  exercise  and  manifestation 
of -a  right  taste,  or  of  the  new  creature,  which  consists  in 
the  concord  or  agreement  of  the  heart  with  the  divine 
truths  exhibited  in  the  gospel,  is,  in  belieiiing  them,  and 
acquiescing  in  them  as  true,  and  as  really  being  just  as 
they  are  reported  by  the  word  and  testimony  of  God, 
And  this,  as  has  been  shown,  is  not  an  act  of  intellect 
merely  ;  but  of  the  whole  soul,  in  the  exercise  of  a  right 
taste  and  temper  of  mind,  which  is  holiness,  or  the  new 
creature. 

And  as  this  divine  revelation,  in  which  the  things  of 
jhe  gospel  are  exhibited,  is  a  testimony  of  good  things 


40  Concerning  Samng  Faith.  Part  11. 

provided  by  God,  and  freely  offered  to  man,  in  order 
to  his  reception,  that  exercise  of  the  heart,  which  is  an- 
swerable to  this  testimony,  and  by  which  the  heart  ac- 
cords with  this  revelation,  and  embraces  it  as  true  and 
good,  consists  in  a  proper  and  cordial  reception  of  the 
good  things  therein  offered,  which  is  the  same  with  re- 
ceiving Christ,  in  which,  as  has  been  shewn,  christian 
virtue  or  holiness  consists.  And  this  alsO  has  been 
shewn  to  be  saving  faith. 

And  as  the  gospel  represents  man  as  standing  in  in- 
finite need  of  the  good  things  therein  brought  to  view, 
and  offered,  he  being  in  himself  altogether  undone  and 
helpless,  in  an  infinitely  wretched  and  dangerous  state, 
that  exercise  of  soul,  which  is  answerable  to  this  view 
of  the  case,  by  which  it  consents  to  this  revelation  and 
testimony,  is  a  renouncing  all  self-dependence,  and  look- 
ing to  and  trusting  in  Christ  alone  for  righteousness  and 
strength,  and  complete  redemption.  And  this  also  is 
saving  faith. 

Saving  faith  is  the  proper,  active  union  of  the  soul  to 
Jesus  Christ,  as  he  is  revealed  in  the  gospel.  But  such 
union  with  Christ  consists  in  the  actual  agreement  of 
the  heart  with  Christ,  and  suiting  and  adapting  itself  to 
him  and  redemption  by  him,  or  actively  receiving  and 
embracing  the  testimony  given  concerning  him,  in  ex- 
ercises conformable  to  this  revelation,  as  a  revelation  of 
invisible  things,  which  are  supernatural  and  wonderful, 
altogether  beyond  the  notice  of  our  senses,  and  above 
our  reason  and  comprehension  ;  a  revelation  of  an  in' 
visible,  wonderful,  divine  Saviour,  and  his  supernatural 
miraculous  works  of  power  and  grace,  and  as  one  who 
was  dead,  and  yet  is  alive,  and  lives  forever  :  a  revela- 
tion not  of  a  law  or  command,  as  an  expression  of  the  au- 
thority of  God,  demanding  something  of  us  which  we 
should  render  to  him,  as  the  price  of  his  favour  ;  but  a 
revelation  of  his  sufficiency  for  us  ;  his  wonderful  grace 
and  mercy  to  us,  needy,  helpless  creatures,  infinitely  un- 
worthy and  guilty  ;  a  revelation  of  a  way  of  salvation 
consisting  in  deliverance  from  infinite  invisible  evil,  and 
the  possession  of  good  things  which  are  unseen,  spirit- 
ual, incomprehensible,  future  and  eternal  ;  which  are 
all  freely  offered  to  him  who  will  receive  them,  however 


Chap.  IV.         Concenihig Saving  Faith,  4i 

unworthy  and  ill  deserving  he  be.  When  the  soul  ac- 
tively conforms  in  its  views  and  exercises  to  such  a  reve- 
lation and  testimony  as  this,  and  acquiesces  in  the  truths 
and  objects  revealed,  as  certain  realities,  excellent  and 
divine,  it  does  actively  unite  itself  to  lesus  Christ  ;  and 
in  this  active  union  to  him  consists.  And  that  act, 
and  that  course  of  exercises  of  the  heart,  which  are 
proper  and  suitable  to  such  an  exhibition  as  this,  to  a 
revelation  by  God  of  such  things,  may  most  properly  be 
called  beliemng^  receiving,  seeking,  looking,  trusting,  or 
in  one  word,  faith.  It  may  be  presumed  that  no 
word  can  be  found  which  so  properly  and  fully  express- 
es those  views  and  exercises  of  the  mind,  by  which  it 
actively  unites  itself  to  Christ,  as  he  is  revealed  in  the 
gospel,  as  the  word  faith,  according  to  the  proper 
meaning  of  the  word  in  the  original,  as  it  was  used 
when  the  New  Testament  was  written  ;  or  according  to 
the  meaning  and  general  use  of  the  word,  faith. 

The  revelation  which  God  first  made  to  innocent 
man,  was  a  law,  or  covenant  of  works,  expressing  his 
will  and  authority  in  requiring  of  them  supreme  and  per- 
fect respect  and  love,  which  they  must  render  to  him,  as 
the  price  of  his  favour,  and  v\  hich  he  would  reward 
with  eternal  life  ;  and  the  least  neglect  of  duty  required, 
he  threatened  with  his  awful  displeasure.  This  is  prop- 
erly cttlled  a  law,  or  covenant  of  works  ;  and  compli- 
ance w  ith  such  a  revelation  and  command  consists  in 
ivorks,  working  in  order  to  a  reward.  These  are  "  the 
works  of  the  law." 

The  revelation  made  in  the  gospel,  which  is  the  ex- 
hibition of  a  covenant  of  grace  to  guilty  man,  is  exceed- 
ingly diverse,  in  many  respects,  from  the  other.  This 
is  not  a  manifestation  of  the  authority  of  God  as  lawgiv- 
er, demanding  obedience  as  a  worthiness  to  recommend 
to  his  favour  and  rewards  ;  but  the  revelation  of  a  Sa- 
viour for  lost  man  ;  the  unspeakable  free  gift  of  God,  as 
a  remedy  suited  to  his  necessities  ;  the  offer  of  free  un- 
deserved mercy  and  glorious  grace,  through  a  worthy 
Mediator ;  and  every  one  is  invited  to  partake  in  this 
wonderful  glorious  provision,  however  unworthy  and 
guilty.  Here  then  no  virtue  or  moral  goodness  is,  or 
can  be  given,  as  a  price  of  the  salvation  exhibited  and 


42  Concerning  Saving  Faith,         Part  IL 

offered  ;  but  all  the  virtue  and  holiness  that  can  be  ex- 
ercised in  this  case,  consists  in  believing  and  receiving 
the  things  exhibited  and  offered,  or  acquiescing  in  them 
as  real  and  excellent.  And  this,  as  it  is  opposed  to 
obedience  or  works,  as  a  worthiness  to  recommend  to 
favour  and  a  reward,  is  more  properly  called  faith. 

The  apostle  Paul  makes  this  distinction,  as  a  very  im- 
portant one.  He  calls  the  gospel  the  law  of  faith^  by 
which  he  distinguishes  it  from  the  first  covenant,  and 
sets  it  in  opposition  to  it,  which  he  calls  the  laiv  of 
ivorks.  "  Where  is  boasting  then? — It  is  excluded. 
By  what  law  ?  of  works  ?  Nay,  by  the  law  of  faith."* 
The  gospel,  or  covenant  of  grace,  is  the  law  of  faith.  It 
is  a  revelation  and  testimony,  a  proper  conformity  to 
which,  puts  on  that  peculiar  form,  which  is  best  denom- 
inated by  calling  it  faith,  in  distinction  from  the  obe- 
dience  required  by  the  law  of  works.  He  sets  this  in 
the  same  light  in  the  following  words.  "  Received  ye 
the  spirit  by  the  works  of  the  law,  or  by  the  hearing  of 
faith  ?"t  Here  he  sets  the  covenant,  or  law  of  works,  in 
opposition  to  the  hearing  of  faith,  or  the  report  or  revela- 
tion of  the  gospel  or  covenant  of  grace.  The  former  re- 
quires works,  perfect  works,  as  the  price  of  a  reward  : 
The  latter  brings  and  offers  all  good  to  him  who  will 
receive  it,  or  which  is  the  same,  to  him  who  believeth. 
In  this  same  view  he  puts  faith  in  opposition  to  the 
works  of  the  law,  or  obedience  to  a  covenant  of  works, 
in  the  following  words,  "  Because  they  sought  it  not 
by  faith,  but  as  it  were  by  the  works  of  the  law."|  To 
seek  righteousness,  as  it  were  by  the  works  of  the  law, 
is  to  do  works,  or  attempt  acts  of  obedience  to  law, 
Vv'ith  a  view  to  offer  this  as  their  righteousness,  and  wor- 
thiness, to  recommend  themselves  hereby  to  acceptance 
and  favour  with  God.  To  seek  righteousness  by  faith, 
is  to  receive  and  trust  in  the  atonement  and  righteous- 
ness of  the  Mediator,  or  cordially  to  embrace  the  gospel, 
which  is  evangelical  obedience,  and  as  much  a  work, 
and  exercise  of  gospel  holiness,  as  any  obedience  to  the 
gospel  whatever,  and  is  the  obedience  of  faith,  as  has 
been  proved. 

*  Rom.  iii.  27.  f  Gal.  iii.  2.  *  Rom.  ix.  52. 


Chap.  IV.         Concerning  San)'mg  Faith.  43 

From  the  foregoing,  the  following  question  may  arise 
in  the  minds  of  some. 

Question.  The  apostle  Paul  says,  men  are  not 
justified  by  works  :  But  if  saving  faith  implies  works, 
and  cannot  be  distinguished  from  evangelical  obedience, 
and  men  are  justified  by  faith  ;  they  arc  really  justified  by 
works,  or  evangelical  obedience.  Is  not  there  an  incon- 
sistency in  this  ?  And  why  is  not  evangelical  holiness, 
a  righteousness  which  recommends  him  who  has  it,  to 
the  favour  of  God,  as  a  moral  worthiness,  and  a  ground 
of  boasting  ? 

Answer.  What  has  been  already  said,  is  a  full 
answer  to  the  first  part  of  this  question  ;  and  it  is  pre- 
sumed every  one  who  has  understood  it,  will  see  the 
question  to  be  wholly  without  ground.  By  the  works 
and  deeds  of  the  law,  is  meant  obedience  to  law  as  a 
covenant  of  works,  in  order  to  obtain  the  righteousness 
of  the  law,  to  be  thereby  recommended  to  the  favour  of 
God,  as  has  been  observed  and  shewn.  This  the 
apostle  opposes  to  faith,  but  does  not  oppose  evangeli- 
cal holiness  to  faith,  but  considers  these  as  implying 
each  other ;  which  gospel  obedience,  is  not  offered  as  a 
righteousness  to  recommend  ;  but  consists  in  renouncing 
all  worthiness  or  claim  to  any  favour,  and  receiving 
pardon  and  salvation  as  a  free  gift,  to  an  infinitely  un- 
worthy and  ill  deserving  sinner.  This  point,  and  the 
latter  part  of  the  question,  will  be  more  particularly 
considered  in  the  next  section. 


IMPROVEMENT. 

I.  From  the  above  description  of  saving  faith,  taken 
from  the  holy  scripture,  we  learn  that  what  has  been  call- 
ed saving  faith  by  some,  is  not  so. 

1.  Saving  faith  does  not  consist  in  a  person's  be- 
lieving that  his  sins  are  forgiven,  that  Jesus  Christ  died 
for  him,  and  he  shall  be  saved,  and  the  like.  A  person 
may  have  a  strong  and  most  confident  persuasion  of 
this,  without  any  good  reason  for  it,  and  all  may  be  gross 
delusion.  No  one  can  have  any  ground  for  such  a 
belief,  until  he  has  exercised  saving  faith,  and  has  evi- 


44 


■Concerning  Sa'ving  Faith.         Part  II. 


dence  that  he  does  believe  in  Christ,  repent,  Sec.  for 
none  but  such  are  pardoned,  or  can  have  any  evidence 
that  they  shall  be  saved.  Men  must  first  repent  and 
believe  in  Christ,  in  order  to  pardon,  and  a  title  to  salva- 
tion, and  therefore  they  cannot  know  or  have  any  evi- 
dence that  they  are  forgiven  and  shall  be  saved,  until 
they  have  exercised  saving  faith.  To  believe  they  shall 
be  savedj  from  any  other  supposed  evidence,  is  mere 
delusion,  and  contrary  to  the  express  declaration  of 
scripture.  Indeed,  a  person's  faith,  which  consists  in 
true  taste  and  discerning,  and  a  cordial  embracing  the 
gospel,  may  be  so  strong  and  sensible,  as  to  be  attended 
with  a  consciousness  and  assurance  that  he  does  believe 
vvith  a  saving  faith  ;  and  consequently  that  he  is  pardon- 
ed, and  shall  be  saved.  But  saving  faith  does  not  con- 
sist in  this  belief  and  assurance  ;  but  must  first  exist  in 
the  mind,  as  the  proper  ground  of  such  consciousness 
and  assurance.  Therefore,  the  former  may,  and  often, 
if  not  commonly,  does  take  place,  without  the  latter. 

2.  A  mere  speculative  belief  of  the  truth,  not  including 
any  exercise  of  heart,  is  not  saving  faith.  This,  it  is 
presumed,  has  been  abundantly  proved  from  scripture. 

3.  Saving  faith  does  not  consist  in  that  belief,  which 
includes  works  of  the  law,  done  in  order  to  recommend 
persons  to  the  divine  favour,  on  account  of  their  moral 
worth  and  excellence.  This  is  the  faith  for  which  Ar- 
minians  have  pled.  They  say,  true  faith  implies  good 
works  :  But  by  good  works  they  evidently  mean,  what 
the  apostle  Paul  means  by  the  works  of  the  law,  done 
as  the  price  of  the  favour  of  God  ;  and  not  evangelical 
obedience,  which  stands  opposed  to  the  former,  as  it  has 
been  described  above.  Their  faith  and  their  works  are 
wholly  antichristian  ;  and  therefore  opposed  to  true 
evangelical  saving  faith. 

4.  That  is  not  saving  faith  which  can  be  separated, 
even  in  theory,  from  good  works,  and  evangelical  obe- 
dience. This  has  been  abundantly  proved  from  scrip- 
ture in  this  section.  It  has  been  too  con\mon  for  those 
who  describe  faith  as  implying  exercise  of  heart,  even 
a  cordial  reception  of  Christ,  yet  to  speak  of  good 
works  and  gospel  holiness  and  obedience,  as  the  fruit 
and  effect,  of  which  saving  faith  is  the  cause,  and  as  if 


Chap.  II.  Concerning  Samng  Fahlu  45 

they  were  two  distinct  things.  It  is  not  agreeable  to 
scripture  to  make  such  a  distinction.  It  is  inconsistent 
with  their  own  definition  of  faith,  and  contrary  to  the 
truth  ;  and  therefore  of  a  bad  tendency. 

5.  That  is  not  saving  faith  which  precedes  regenera- 
tion, and  the  new  heart.  Some  have  supposed  that  the 
impenitent,  unrenewed  person  beheves,  and  by  this  faith, 
his  heart  is  renewed,  and  becomes  penitent  and  obe- 
dient. This  is  contrary  to  scripture  and  all  reason, 
which  has  been  made  evident.  Faith  implies  a  right 
disposition  of  heart,  and  therefore  does  not  precede  it 
and  produce  it.  No  person,  but  a  regenerate  one,  has 
saving  faith. 

II.  The  view  we  have  had  of  saving  faith  serves  to 
show  why  it  is  represented  in  scripture  as  a  duty  ;  and 
men  are  commanded  to  believe  on  Jesus  Christ  :  And 
why  unbelief  is  represented  as  wholly  inexcusable,  and 
a  great  sin. 

If  saving  faith  did  consist  in  mere  speculation,  and 
the  heart  had  no  concern  in  it,  and  no  degree  of  disposi- 
tion and  exercise  of  that  were  implied  in  believing,  it 
could  not  be  required  as  a  duty,  or  unbelief  condemn- 
ed and  forbidden  as  a  sin.  For  that  in  which  the  heart 
has  no  concern,  and  which  does  not  imply  any  exercise 
of  disposition  or  will,  is  neither  virtue  nor  vice,  sin 
nor  holiness  :  It  has  no  moral  good  or  evil  in  it ;  and 
cannot  be  the  subject  of  command  or  prohibition,  of 
blame  or  commendation.  But  whatsoever  implies  ex- 
ercise of  the  heart,  and  depends  upon  the  disposition 
of  that,  and  in  any  measure  consists  in  this,  is  morally 
right,  or  \\Tong,  holiness  or  sin,  and  must  be  commanded 
or  forbidden.  As  therefore  saving  faith  implies  the 
whole  of  christian  obedience  and  holiness,  it  must  be 
considered  not  only  as  a  duty,  but  as  comprising  the 
whole  of  it ;  And  unbelief  must  imply  the  contrary,  and 
therefore  be  wholly  criminal. 

Agreeably  to  this,  we  find  men  are  commanded  in 
scripture  to  believe  on  Jesus  Christ ;  and  this  faith  is 
every  where  represented  as  a  duty.  It  is  needless  to 
mention  all  the  particular  passages  of  scripture  whicli 
prove  this,  to  the  attentive  reader  of  the  Bible  ;  the  fol- 

VOL.    II.  7 


46  Concerning  Saving  Faith.  Part  II. 

lowing  are  sufficient  to  establish  this  point.  Jesus, . 
came  into  Galilee,  preaching  the  gospel  of  the  kingdom 
of  God,  and  saying,  "  Repent  ye,  and  bclicDe  the  gos- 
pely^  "  Jesus  answered  and  said  unto  ihem,  this  is 
the  work  of  God,  that  ye  believe  on  him  ivhojn  he  hath 
sent.''^\  "  Ye  believe  in  God,  beheve  also  in  7Jie.^^X 
"  And  this  is  his  commandment,  that  ye  should  believe 
on  the  name  of  his  Son  Jesus  Christ."|| 

On  the  contrary,  unbelief  is  considered  as  a  great  sin. 
Our  Saviour  blames  and  condemns  the  Jews  for  not  be" 
lieving  on  him,  and  ascribes  it  to  the  corrupt  and  wick- 
ed disposition  of  their  hearts.  And  unbelief  is  as- 
cribed wholly  to  an  evil  heart,  and  forbidden  in  the  epis- 
tle to  the  Hebrews.  "  Take  heed,  brethren,  lest  there 
be  in  any  of  you  an  evil  heart  of  unbelief,  in  departing 
from  the  living  God."§  Our  divine  Teacher  not  only 
represents  unbelief  as  a  sin  of  the  first  magnitude,  but 
as  comprehending  all  the  sin  of  which  men  are  guilty 
under  the  gospel.  *'  And  when  he  (the  Holy  Spirit) 
is  come,  he  will  reprove  the  world  of  sin,  because  they 
believe  not  on  w?^."Ty  "  Not  to  believe  the  record  God 
has  given  of  his  Son,  is  to  make  him  a  liar."**  To  slight 
and  reject  Jesus  Christ,  which  is  unbelief,  as  it  is  op- 
posed to  faith,  is  the  greatest  sin  of  which  man  can  be 
guilty  ;  and  every  sin  which  men  commit  under  the 
gospel,  is  unbelief,  or  a  sin  of  unbelief,  as  it  carries  in 
it  opposition  to  Christ,  and  a  rejection  of  him.  There- 
fore, as  saving  faith,  taken  in  its  full  latitude,  compre- 
hends all  gospel  duty  or  evangelical  holiness,  so  un- 
belief involves  all  the  sin  which  men  commit  under  the 
gospel. 

III.  From  the  above  account  of  saving  faith,  we 
learn,  that  the  interest  of  holiness  is  secured  and  pro- 
moted in  the  salvation  of  sinners  by  faith  in  Jesus 
Christ. 

The  doctrine  of  justification  by  faith  alone,  has  been 
objected  to  and  opposed  by  many,  as  a  doctrine  tend- 
ing to  licentiousness,  and  encouraging  men  to  neglect 
good  works  and  an  holy  life,  depending  on  their  faith  to 


*  Mark  i.  14,  15.    f  John  vi.  29.     *  John  xiv.  1.      II  1  John  iii.  23. 
§  Chap,  iii,  12.    1}  John  xvi.  8,  9.     »*  1  John  v.  10. 


Chap.  IV.         Concerning  Salving  Fait  A.  47 

save  them.  But  this  objection  has  been  formed  wholly 
from  ignorance  of  the  doctrine,  and  misunderstand- 
ing it,  not  knowing  what  is  implied  in  saving  faith. 

It  is  true,  that  many  have  abused  this  doctrine,  and 
expected  to  be  saved  by  a  spurious,  dead  faith,  without 
works  and  hoUness  of  life  ;  but  this  affords  no  argument 
against  the  doctrine,  rightly  understood  ;  for  there  is  no 
truth  of  the  gospel  which  is  not  liable  to  be  misunder- 
stood, and  abused  to  bad  purposes,  and  which  has  not 
been  so  abused.  Such  there  were  in  the  days  of  the 
apostles,  whose  dangerous  mistake  and  wicked  abuse 
ofthis  doctrine,  the  apostle  James  exposes  and  confutes, 
bv  shewing  what  saving  faith  is,  viz.  That  true  holiness, 
and  all  the  virtue  and  life  contained  in  good  u'orks,  is 
implied  in  saving  faith  and  comes  into  the  nature  of  it ; 
and  that  faith  which  does  not  imply,  and  is  not  all  this, 
will  not  save  ;  but  is  a  vain  dead  faith.  This  is  the 
faith  which  has  been  described  in  this  section,  as  has 
been  shewn,  by  explaining  what  this  apostle  says 
upon  it. 

If  faith  implies  the  whole  of  evangelical  holiness,  then 
men  cannot  be  justified  and  saved  by  faith  without  holi- 
ness ;  and  holiness  of  heart  and  life  is  as  necessary,  as  it 
could  be,  were  they  justified  by  the  works  of  the  law. 

There  is  as  real  holiness  exercised  in  approving  of  the 
holy  character  of  Christ,  and  the  way  of  salvation  by  him, 
and  in  receiving  him,  submitting  to  him,  and  trusting  in 
him,  as  there  can  be  in  obedience  to  law,  as  a  covenant 
of  works.  There  is  as  real  love  to  the  law  of  God,  and 
conformity  of  heart  to  it,  in  approving  and  trusting  in 
the  righteousness  of  Christ,  for  pardon  and  salvation, 
which  consists  in  his  honouring  the  law,  by  suffering  the 
penalty  of  it,  and  obeying  it,  as  there  would  be  in  obey- 
ing the  law  perfectly,  as  our  own  righteousness,  were 
this  possible. 

IV.  It  appears  from  what  has  been  said  on  this 
subject  of  saving  faith,  that  the  apostles,  Paul  and  James, 
are  perfectly  consistent,  wherein  they  have  been,  by 
some,  thought  to  differ.  Their  consistence  and  agree- 
ment will  appear,  only  by  observing,  that  the  apostle 
Paul  means  the  same  thing  by  "faith  which  worketh 
by  love,"  which  the  apostle  James  does,  by  faith  which 


48  Concerning  Samng  Faith.  Part  II. 

operates  by  works,  and  by  works  is  made  perfect,  as  the 
working  life  of  faith.     By  this  living,  active,  holy  faith, 
implying  all  the  good  works  and  gospel  obedience  of  a 
christian,  James  says,  a  man  is  justified,  and  cannot  be 
justified  by  any  other  kind  of  faith,  which  does  not  in- 
clude all  this.     Paul  says,  a  man  is  justified  by  faith, 
and  that  this  faith  operates  by  love,  as  the  life  and  active 
nature  of  it,  in  which  all  the  holiness  and  good  works  of 
a  christian  are  implied  and  consist.      In  this  they  per- 
fectly agree,  and  assert  the  same  thing  in  different  words. 
The  apostle  Paul  opposes  this  faith  to  the  works  of  the 
law,  to  obedience  to  law  as  a  covenant  of  works,  as  the 
price  of  the  favour  of  God  ;    and  it  has  been  shewn 
above,  wherein  the  difference  and  opposition    between 
these  consist  :  therefore  it  is  needless  to  repeat  it  here. 
The  apostle  James  says  nothing  relating  to  the  works  of 
the  law  ;  and  speaks  only  of  those  works  which  are  im^- 
plied  in  faith  and  christian  obedience,  or  the  obedience  of 
faith. 

V.  From  the  view  we  have  had  of  saving  faith,  wc 
may  learn  why  pardon  of  sin  and  salvation  are  in  the 
Bible  promised  to  the  least  degree  of  true  holiness  and 
christian  obedience,  in  whatever  way  it  be  exercised ; 
such  as  love  to  God,  or  to  our  neighbour,  and  to  our 
fellow  christians  ;  to  hungering  and  thirsting  after  right- 
eousness, humility,  meekness,  a  forgiving  spirit,  &c. — 
The  reason  is,  not  because  evangelical  holiness  in  the 
least  degree  of  it,  is  only  a  sign  of  faith,  as  something 
distinct  from  it  ;  but  because  it  is  saving  faith  itself,  and 
is  that  in  the  exercise  of  which  the  soul  does  unite  itself 
to  Christ :  For  every  holy  exercise  of  the  christian  has 
the  nature  of  saving  faith  in  it,  as  has  been  shown.  Ev- 
ery act  of  gospel  holiness  is  connected  with  pardon  and 
salvation,  as  it  is  an  act  of  faith,  and  implies  in  it  a  be- 
lieving in  Christ,  and  acceptance  of  pardon  and  salva- 
tion, as  a  free,  undeserved  gift. 

Therefore,  any  person  may  know  that  he  has  saving 
faith,  if  he  have  evidence  that  he  does  exercise  any  de- 
gree of  real  holiness,  in  any  branch  of  it. 

VI.  We  may  hence  see  why  saving  faith  is  the  gift  of 
God  ;  and  in  what  respect  it  is  so.  The  apostle  Paul 
says,  *'  By  grace  are  ye  saved,  through  faith  ;  and  that 


Chap.  IV.     On  the  Sinner'' s  Justification,  bV.  49 

not  of  yourselves  ;  it  is  the  gift  of  God."*  "  For  unto 
you  it  is  given,  in  the  behalf  of  Christ,  not  only  to  belie'ue 
on  him,  but  also  to  suffer  for  his  sake."t  The  disciples 
of  Christ  prayed  him  to  increase  their  faith.  % 

Christ  says,  "  No  man  can  come  to  me,  except  the 
Father  which  hath  sent  me,  draw  him.  It  is  written  in 
the  Prophets,  And  they  shall  all  be  taught  of  God. — 
Every  man  therefore,  that  hath  heard,  and  hath  learned 
of  the  Father,  cometh  untome."||  And  he  said  to  Peter, 
when  he  professed  his  faith  in  him,  as  the  Son  of  God, 
*'  Blessed  art  thou,  Simon  Bar-jona,  for  flesh  and  blood 
hath  not  revealed  it  unto  thee,  but  my  Father  which  is 
in  heaven."^ 

Faith  is  the  gift  of  God,  as  holiness  is  his  gift,  because 
they  involve  each  other,  and  are  really  the  same.  If 
saving  faith  did  not  imply  holiness,  and  were  not  holiness 
itself,  it  would  be  no  more  the  gift  of  God,  than  any  of 
the  natural  exercises  of  unrenewed  men,  and  in  no  oth- 
er sense  :  For  there  would  be  no  more  opposition  to  it 
in  their  hearts,  than  to  any  thing  else  whatsoever.  It  is 
the  holiness  of  saving  faith  which  puts  it  out  of  the  reach 
of  the  unrenewed  man,  and  all  the  difficulty  of  believing 
on  Christ  lies  in  this,  and  this  is  the  only  ground  of  the 
opposition  of  the  carnal  mind  to  saving  faith.  This  dif- 
ficulty and  opposition  to  believing,  therefore,  cannot  be 
removed  in  any  possible  way,  but  by  "  Taking  away  the 
stony  heart,  and  giving  a  new  heart,  by  which  men  are 
created  in  Christ  Jesus,  unto  good  works,  being  saved 
by  the  washing  of  regeneration,  and  renewing  of  the  Ho- 
ly Ghost."  This  point  is  illustrated  by  what  has  been 
observed  in  the  preceding  section,  on  divine  illumina- 
tion. 

Section  VII. 

On  the  Sinner's  Justification  by  Faith  in  Christ." 

THIS  doctrine  has  been  considered  by  calvinistic 
divines,  even  in  the  sense  in  which  they  understand  it, 
of  great  importance,  and  essential  to  the  system  of  truth 
revealed  in  the  scriptures,  so  that  if  it  be  secluded,  or  not 

•  Eph.  ii.  8,  f  Phil.  i.  29.  if  Luke  xvii.  5. 

U  John  vi.  44,  45.  §  Matt.  xvi.  17. 


50  On  the  Sinner'' s  Justification        Part  II. 

understood,  the  whole  system  of  christian  doctrine  falls 
with  it,  and  comes  to  nothing.  And  if  we  attend  to  the 
wrinngs  of  the  apostle  Paul,  especially  his  letters  to  the 
churches  at  Rome  and  Galatia,  we  shall  find  that  he  con- 
siders the  doctrine  of  justification  by  faith  in  Christ,  for 
which  he  earnesdy  contends,  as  essential  to  the  christian 
scheme  ;  so  that  Christ  and  Christianity  can  be  of  no  ad- 
vantage to  them,  who  oppose  and  reject  it.  What  is 
proposed  in  this  section,  is,  to  attempt  to  explain  this 
doctrine  according  to  the  scripture  ;  and  to  evince  the 
truth  and  importance  of  it. 

What  has  been  already  said,  in  the  foregoing  part  of  tliis 
system,  concerning  the  law  of  God ;  the  apostasy  of  man, 
and  the  guilty  lost  state  in  which  he  is  ;  the  nature  and 
demerit  of  sin  ;  the  character,  design  and  work  of  the 
Redeemer  ;  and  the  nature  of  saving  faith,  prepares  the 
way  to  understand  the  doctrine  we  are  now  to  consider, 
as  it  is  involved  in  these  particular  truths,  as  the  founda- 
tion of  it  ;  and  the  proper  application  of  them  to  this 
subject  will  show  what  is  meant  by  being  justified  by 
faith  in  Jesus  Christ,  according  to  the  scripture,  and 
that  it  is  an  important  and  essential  article  of  the  chris- 
tian doctrine. 

The  justification  of  a  sinner,  novi^  under  consideration, 
consists  in  forgiving  his  sins,  or  acquitting  him  from  the 
curse  and  condemnation  of  the  law  ;  and  receiving  him 
to  favour,  and  a  title  to  all  the  blessings  contained  in 
eternal  life  ;  which  is  treating  him  as  well,  at  least,  as  if 
he  never  had  sinned,  and  had  been  always  perfectly  obe- 
dient. Though  these  may  be  considered  distinctly,  as 
in  some  respects  two,  yet  they  are  never  separated,  but 
are  both  always  implied  in  the  justification  of  a  sinner. 
Both  these  are  mentioned  by  St.  Paul,  as  included  in 
justification  by  faith.  "Therefore,  being  justified  by 
faith,  "voe  hmie  peace  ivith  God,  through  our  Lord  Jesus 
Christ.  By  whom  also  we  have  access  by  faidi  into  this 
grace  wherein  we  stand,  and  rejoice  in  hope  of  the  glory 
ofGod.''^*  By  faith  men  are  justified,  in  which  they 
receive  the  forgiveness  of  their  sins,  and  are  made  heirs 
of  an  eternal  inheritance,  heirs  of  God  and  joint  heirs 
with  Jesus  Christ,  agreeable  to  the  following  words  of 
Christ.  "  That  they  may  receive  forgiveness  of  sins, 
•  Rom.  V.  1, 2. 


Chap.  IV.  By  Faith  in  Christ.  51 

and  inheritance  annong  triCm  which  are  sanctified,  by- 
faith  that  is  in  me."* 

For  the  illustration  of  this  point,  the  following  things 
must  be  observed. 

1.  The  sinner  has  nothing  in  himself,  nor  is  it  possible 
he  ever  should  have  any  thing,  that  could  render  it  prop- 
er and  reasonable  that  he  should,  out  of  respect  to  that, 
be  pardoned  and  received  to  favour.  He  is  under  the 
curse  of  the  law,  which  curses  every  one  who  once  trans- 
gresses it.  Therefore,  every  sinner  is  under  this  curse, 
who  is  not  delivered  from  it  by  Jesus  Christ.  Thus  St. 
Paul  states  the  case,  "  For  as  many  as  are  of  the  works 
of  the  law,  are  under  the  curse  :  For  it  is  written.  Cursed 
is  every  one  that  continueth  not  in  all  things  which  are 
written  in  the  book  of  the  law,  to  do  them.  Christ  hath 
redeemed  us  from  the  curse  of  the  law,  being  made  a 
curse  for  us."t  The  law  curses  the  sinner,  and  leaves 
him  under  the  curse  ;  and  that  is  all  the  law  can  do. — 
The  curse  dooms  him  to  eternal  destruction,  as  the  just 
punishment  of  his  crime  ;  unless  by  some  means  it  can 
be  taken  off,  and  yet  the  law  be  maintained  and  honour- 
ed as  just  and  good.  Nothing  that  can  be  done  by  the 
sinner  to  make  atonement  for  his  sin  or  recommend 
himself  to  favour,  will  do  any  thing  towards  removing 
the  curse.  The  reason  of  this  is  plain,  and  easy  to  be 
seen.  The  sin  of  which  he  has  been  guilty  is  an  infi- 
nite evil,  and  has  therefore  rendered  him  infinitely  ill 
deserving.  It  is  as  a  weight  infinitely  heavy  lying  upon 
him  ;  and  he  must  eternally  sink  under  it.  Though 
he  had  all  possible  finite  power,  it  could  not  remove  it, 
or  lighten  it  in  the  least  degree  ;  for  finite  power  is  noth- 
ing before  an  infinite  weight,  and  can  do  nothing  to 
remove,  or  make  it  less.  Supposing  the  sinner  comes 
to  repentance,  renounces  his  sin,  returns  to  his  duty,  and 
becomes  perfectly  holy  and  obedient ;  he  does  no  more 
than  his  present  duty,  by  the  supposition.  This  cannot 
make  up,  or  atone  for  his  past  faults,  or  do  any  thing 
towards  it ;  and  therefore  can  do  nothing  towards  remov- 
ing the  curse. — Besides,  if  he  could  do  more  than  his' 
present  duty,  and  continued  in  his  obedience  a  thousand 
years,  or  ever  so  long,  this  would  do  nothing  towards 

*  Acts  xxvi.  18.  t  Gal.  iil  10,  13. 


52  Oil  the  Sinner'' s  Justification        Part  1 1. 

removing  the  curse,  or  counterbalancing  his  crime  ;  for 
his  crime  is  infinite,  and  all  that  he  offers,  or  can  offer, 
by  his  obedience,  is  but  finite  at  most  ;  and  therefore  as 
just  nothing  towards  counterbalancing  his  guilt ;  as  what 
is  finite  sinks  into  nothing,  in  comparison  with  that 
which  is  infinite. — When  that  which  is  infinite  is  put 
into  one  scale,  and  something  finite  in  the  other,  the 
latter  does  nothing  towards  weighing  down  or  lightening 
the  former,  and  is  just  as  if  there  were  nothing  put  into 
the  scale  against  that  which  is  infinite.  For  the  same 
reason,  no  past  obedience  of  a  creature  will  in  the  least 
extenuate  a  crime  committed,  after  a  course  of  obedi- 
ence, however  long,  but  he  is  as  guilty,  and  deserves 
punishment  as  much  as  if  he  had  performed  no  antece- 
dent obedience,  according  to  the  divine  law.  It  cannot 
be  remembered  in  his  favour,  when  he  has  once  trans- 
gressed. It  cannot  prevent,  remove,  or  lighten  the 
curse  in  the  least  degree.  No  preceding  or  consequent 
obedience,  can  atone  for  the  transgression,  or  remove  or 
mitigate  the  curse.  Sin  being  an  infinite  evil,  and  de- 
serving an  infinite  punishment,  it  swallows  up,  cancels 
and  reduces  to  nothing,  all  the  possible  holiness  of  the 
creature,  whether  it  take  place  before  or  after  the  sin ; 
so  that  it  cannot  be  reckoned  in  his  favour,  any  more 
that  if  he  had  no  holiness  ;  for  the  law  says,  "  Cursed  is 
every  one  that  continueth  not  in  all  things,  written  in  the 
book  of  the  law-,  to  do  them." 

II.  God  will  not  show  favour  to  the  sinner,  by  par- 
doning and  saving  him,  so  as  in  the  least  degree  to  coun- 
teract and  disregard  his  holy  law  :  And  therefore  will 
not,  cannot  consistently  forgive  him,  or  treat  him  any 
otherwise  than  as  an  accursed  creature,  on  account  of 
any  thing  amiable  or  worthy  in  him,  while  no  righteous- 
ness and  worthiness,  answerable  to  the  demands  of  his 
law,  can  be  reckoned  and  properly  improved  in  his 
favour.  The  law  of  God  is  perfecdy  reasonable  and 
right :  It  is  founded  in  the  divine  character  and  perfec- 
tions. It  is  the  voice  of  God.  He  looks  upon  the  sin- 
ner just  as  the  law  represents  him,  as  infinitely  odious 
and  ill  deserving ;  and  he  cannot  be  rendered  acceptable 
to  God,  and  obtain  his  pardon,  on  the  account  of  any 
thing  which  is  not  agreeable  to  this  law,  and  consistent 


Chap.   IV,  By  Faith  in  Christ.  53 

with  paying  a  proper  regard  to  it  in  all  respects.  Hence 
it  is  impossible  that  the  sinner  should  be  pardoned  and 
restored  to  favour,  on  account  of  his  own  worthiness  and 
righteousness. 

III.  In  Jesus  Christ  the  Redeemer,  there  is  righteous- 
ness and  worthiness  enough  to  answer  the  law,  and  to 
deliver  the  sinner  from  the  curse  of  it,  and  recommend 
him  to  all  the  fivour  he  wants,  when  it  may  be  with 
propriety  reckoned  in  his  favour  ;  or  when  he  is  inter- 
ested in  it,  so  that  he  may,  consistently  with  reason  and 
truth,  have  the  benefit  of  it.*  "  He  is  the  end  of  the 
law  for  righteousness,  to  every  one  that  believeth."f 
He  has  been  made  a  curse,  that  he  might  deliver  all  who 
believe  in  him  from  the  curse  of  the  law.  J  And  God 
can  be  just,  can  act  consistent  with  his  righteousness, 
and  make  a  display  of  it,  and  do  no  injury  to  himself, 
his  law  and  government,  or  to  his  creatures,  but  main- 
tain the  rights  of  all  ;  and  yet  justify  the  sinner  who  be- 
lieves in  Jesus.  "  Being  justified  freely,  through  the 
redemption  that  is  in  Jesus  Christ  :  Whom  God  hath 
set  forth  a  propitiation,  through  faith  in  his  blood,  to  de- 
clare his  righteousness  ;  that  he  might  be  just,  and  the 
justifier  of  him  who  belie veth  in  Jesus. "§  The  scrip- 
ture represents  all  favour,  pardon  of  sin,  redemption  and 
eternal  life,  as  given  to  men,  not  out  of  regard  to  any 
righteousness  or  worthiness  of  theirs  ;  but  purely  for 
the  sake  of  Christ,  out  of  regard  for  the  atonement  he 
has  made  by  his  own  blood,  and  his  righteousness  and 
worthiness.  The  whole  that  is  comprised  in  redemp- 
tion, pardon  of  sin,  peace  with  God,  and  eternal  lite, 
are  given  through  Christ,  that  is,  on  his  account,  and 
for  his  sake.  "  Therefore,  being  justified  by  faith,  we 
have  peace  with  God,  through  our  Lord  Jesus  Christ. ^^\\ 
*' Being  justified  freely  by  his  grace,  through  the  re- 
demption that  is  in  Jesus  Christ. ^^^  Righteousness  re- 
commends to  favour  ;  this  the  justified  sinner  has  not 
in  himself,  but  in  Christ.  His  righteousness  is  unto  all, 
and  upon  all  them  that  believe.     He  is  the  end  of  the 


*  This  has  been  before  considered,  in  stating  the  character,  design  and 
work  of  the  Redeemer.     Part  II.  Chap.  II.  III. 

I  Rom.  X.  4.  ^  Gal.  iii,  13.  §  Rora.  iii.  24o  26. 

II  Rora.  V.  1.  If  Chap.  iii.  24. 

VOL.    II.  8 


54  On  the  Sinner'^s  justification  Part    II. 

law  for  righteousness.*  On  this  St.  Paul  placed  his 
whole  dependence.  He  says,  "  I  count  all  things  but 
loss  for  the  excellency  of  the  knowledge  of  Christ  Jesus, 
my  Lord  :  For  whom  I  have  suffered  the  loss  of  all 
things,  and  do  count  them  but  dung,  that  I  may  win 
Christ,  and  be  found  in  him  ;  not  having  mine  own 
righteousness,  which  is  of  the  law  ;  but  that  which  is 
through  the  faith  of  Christ,  the  righteousness  which  is 
of  God  by  faith,  "f  Believers  are  accepted  in  the  beloiied^ 
that  is,  purely  out  of  respect  to  the  worthiness  of 
Christ.  J  Therefore,  they  are  directed  to  ask  for  all  the 
favour  they  want,  in  his  name,  that  is,  for  his  sake. 

IV.  In  order  to  be  interested  in  the  righteousness  of 
Christ,  so  as  to  have  the  benefit  of  it,  and  be  recommended 
to  favour,  and  justified  on  his  account,  and  for  his 
sake,  it  is  necessary,  that  men  should  be  united  to  him 
by  a  peculiar  union,  so  as  to  be  the  members  of  the  body 
of  which  he  is  the  head. 

This  union,  or  relation,  which  actually  takes  place  be- 
tween Christ  and  the  justified,  by  which  they  obtain  this 
privilege,  it  has  been  before  observed,  is  represented  by 
various  similitudes  ;  by  the  union  of  the  branches  with 
the  vine,  by  which  they  are  one  tree,  and  have  the  same 
life  and  sap  running  through  the  whole  :  By  the  head 
and  members,  which  make  one  body  :  By  the  union  of 
husband  and  wife,  by  which  they  become  one  flesh,  and 
the  wife  shares  in  the  riches,  worthiness  and  honours  of 
the  husband,  however  poor,  mean  and  unworthy  she 
was,  antecedent  to  her  union  to  him.  This  union  of  the 
justified  with  Christ,  is  often  expressed  in  scripture  by 
being  in  Christ.  "  That  I  may  win  Christ,  and  be 
found  IN  him. "^  And,  "  we  are  in  him  that  is  true, 
even  in  his  Son  Jesus  Christ. "[1  "  iVbide  i?i  me,  and  I 
in  you."1[ 

The  children  of  the  first  Adam  were  to  partake  of 
the  benefit  of  his  righteousness,  had  he,  by  his  obedi- 
ence,  obtained  the  righteousness  of  the  law  :  and  they 
do  actually  share  with  him  in  the  evil  consequences  of 
his  sin,  by  virtue  of  their  union  with  him.  He  and 
they  are  naturally  united,   as  he  is  their  common  pro- 

"  Rom.  ili.  22.  X.  4.        t  Phil.  ill.  8,  9.        if  Eph.  i.  6.       §  Phil.  iii.  8, 9. 
[1  1  John  V.  20,  If  John  xv.  4. 


Chap.  IV.  By  Faith  in  Christ.  55 

genitor,  and  they  his  posterity.     And  by  divine  constitu- 
tion he  was  appointed  in  such  a  sense,  their  common, 
pubhc  head,  that  the  effects  of  his  righteousness,  should 
he  obtain  it,  or  his  sin,  should  he  trangress,  should  be 
transmitted  to  them.     Yet  they  could  not  be  justified  by 
his  obedience  or  righteousness,  or  condemned  for  his 
sin,  without  an  express,  or  implicit,  morale  voluntary 
union  to  him,  which  was  indeed  supposed  and  secured 
by  the  constitution.     If  Adam  had  obeyed  the  law  per- 
fectly, and  obtained  righteousness  and  life,  his  children 
could  not  have  the  benefit  of  it  when  they  came  to  exist, 
in  any  other  way,  but  by  a  moral,  voluntary   union  of 
heart  to  him,  by  approving  of  his  character  and  conduct, 
and  of  that  constitution,  which  in  this  way  would  bring 
them  to  share  in  the  benefit  of  his  obedience,  so  that 
they  should  have  the  benefit  of  his  righteousness,  and 
be  made  heirs  of  eternal  life,  without  being  in  a  state  of 
trial  themselves.     And  vrere  it  possible,  in  that  case, 
and  should  any  of  his  posterity  actually  withhold  their 
consent  to  what  their  father  had  done,  and  refuse  to  be 
thus  united  to  him,  and  to  be  justified  in  this  way,  they 
must  be  excluded  from  all  interest  in  his  righteousness, 
and  benefit  by  it.     And  since  Adam  did  sin,  guilt  and 
condemnation  came  upon  his  posterity  by  their  moral 
union  to  him,  by  either  an  implicit  or  express  consent  to 
his  sinning,  and  approbation  of  him  in  this  character. 
Therefore,  if  there  be  any  one  of  the  human  race,  who 
has  lived  heretofore,  is  now  on  the  stage,   or  shall  exist 
from  this  time  to  the  end  of  the  world,  who  never  con- 
sents in  any  degree,  either  explicitly,  or  by  implication, 
to  the  first  transgression  ;    but  perfecdy  and  constantly, 
through  life,  refuses  to  unite  himself  to  him  as  a  sinner  ; 
that  is,  does  not  commit  one  sin,  but  continues  perfectly 
holy,  he  will  not  partake  of  any  of  the  guilt  of  the  sin  of 
Adam,  nor  be  condemned  by  any  law  or  constitution 
whatever. 

The  second  Man,  the  last  Adam,  of  whom  the  first  was 
a  figure  and  type,  is  as  really  a  public  head  and  substi^ 
tute  for  others,  as  the  first,  but  not  in  every  respect  and 
circumstance  Hke  him  ;  yea,  infinitely  different  in  some 
respects.  He  has  so  far  united  himself  to  man,  as  to 
become   a  real  man,  and  take  the  place  of  man,  under 


56  On  the  Sinner^ s  Justification         Part  If. 

the  law  ;  and  has  made  full  atonement  for  sin,  by  tak- 
ing the  curse  on  himself,  and  suffermg  it  in  man's  stead, 
the  just  for  the  unjust  ;  and  has  obtained  the  righteous- 
ness of  the  law  by  perfect  obedience  to  it ;  by  which  he 
has  brought  in  everlasting  righteousness,  a  righteousness 
unspeakably  more  excellent,  and  meritorious,  and  wor- 
thy of  respect  and  reward,  than  all  possible  obedience  of 
men  or  angels.  And  having  thus  obtained  all  that  sin- 
ful lost  man  wants,  in  order  to  complete  his  redemption 
and  happiness,  he  freely  offers  himself,  with  all  his 
fulness,  for  man,  to  every  one  who  comes  within  hearing 
of  the  gospel,  and  is  willing  to  be  united  to  him,  and  re- 
ceive him,  with  the  blessings  he  has  to  give,  without 
money  or  price,  without  requiring  or  expecting  any 
returns  to  be  made  b}'^  the  sinner,  as  any  degree  of  com- 
pensation. 

But  all  this  does  not  put  the  sinner  in  possession  of  the 
pardon  of  his  sins,   and  a  title  to  life.     But  he  will  as 
certainly  perish  in  his  sins,  as  if  there  had  been  no  such 
Redeemer,  unless  a  moral  union  take  place  between  him 
and  the  Saviour,  by  his  hearty  approbation  of  his  charac- 
ter, of  his  design,  and  of  what  he  has  done  and  suffered  for 
the  salvation  of  men  ;  and  he,  cordially  unite  himself  to 
him  in  the  character  he  sustains,  as  the  Redeemer  of  sin- 
ners.    It  is  not  proper,  it  is  not  right  and  fit,   it  is  in- 
congruous, and  therefore   impossible,  that  he   should 
have  any  interest  in  the  atonement  and  righteousness  of 
Christ,  so  as  to  be  pardoned  and  received  to  favour,  out 
of  respect  to  that,  while  with  his  whole  heart  he  opposes 
and  rejects  him,  and  is  disposed  not  to  come  to  him, 
that  he  might  have  life  ;  because  by  this  there  is  a  moral 
discord  between  him  and  the  Redeemer,  and  opposition 
to  him,  and  refusal  to  be  in  any  union  or  relation  to  him. 
If  a  rich  and  honourable   prince  offer  himself  to  a 
mean  woman,  who  is  poor  and  greatly  in  debt,  to  be  her 
husband,   and   make   her  honourable,  rich  and  happy, 
this  will  not  put  her  in  possession  of  these  benefits,  or 
give  her  the  least  interest  in  them,  or  title  to  them,  unless 
she  consents  to  take  him  as  her  husband,  and  cordially 
receive  him  as  he  offers  himself.     It  is  by  accepting  the 
offer  that  the  relation  of  husband  and  wife  takes  place, 
and  they  are  so  united  as  to  become  one  flesh,  in  conse- 


Chap.  IV.  By  Faith  in  Christ.  57 

quence  of  which  she  becomes  rich  and  lionourable,  by 
the  interest  she  has  in  her  husband's  riches  and  honours. 

So,  no  sinner  can  obtain  an  interest  in  the  atone- 
ment and  righteousness  of  Christ,  unless  there  be  a  real 
consent  of  heart,  either  explicit  or  implied,  to  receive 
him  as  he  offers  himself,  by  which  a  moral  union,  or 
union  of  heart,  exists  between  him  and  the  Saviour,  by 
which  they  are,  in  such  a  sense  and  degree  one,  that  it 
is  proper  to  reckon  or  impute  the  righteousness  of  the 
Redeemer  to  the  sinner,  so  that  he  shall  have  as  much 
benefit  by  it,  as  if  it  were  personally  his  righteousness. 

It  has  been  thought  by  some,  that  if  the  sin  of  Adam 
be  not  imputed  to  his  posterity,  and  they  considered 
as  guilty  and  condemned,  antecedent  to  their  union  to 
him,  by  consenting  to  his  sin,  there  is  no  parallel  between 
the  imputation  of  the  sin  of  Adam  to  his  children,  and 
of  the  righteousness  of  Christ  to  them  who  believe  in 
him,  which  the  apostle  Paul  supposes  there  is,  and  as- 
serts in  the  fifth  chapter  of  his  letter  to  the  Romans. 
But  the  above  representation  of  this  point  may  serve  to 
show,  that  this  objection  is  groundless.  As  the  posteri- 
ty of  Adam  become  guilty,  and  fall  under  condemna- 
tion, by  consenting  to  his  sin,  and  a  union  of  heart  to 
him,  as  a  transgressor  ;  that  is,  by  sinning  themselves : 
so  the  righteousness  of  the  Mediator  comes  upon  men» 
or  is  imputed  to  them,  for  their  justification,  by  their 
uniting  themselves  to  him  in  a  cordial  approbation  of 
his  righteousness,  and  his  holy  character.  It  is  true 
there  is  a  necessary  difference  in  many  respects,  but  in 
this  there  is  a  parallel. 

One  great  and  remarkable  difference,  besides  those 
mentioned  in  that  chapter  by  St.  Paul,  is,  that  the 
first  Adam,  Mas  constituted  the  public  head  and  repre- 
sentative of  all  the  human  race,  of  whom  he  was  the 
natural  head  and  father,  so  that  they  should  be  holy  or 
sinful,  and  consequently  justified  or  condemned,  ac- 
cording to  his  conduct  in  a  state  of  trial,  as  he  should 
persevere  in  obedience,  or  fall  by  transgression.  The 
constitution  or  covenant  with  the  first  Adam  secured 
the  obedience  and  holiness  of  all  his  children,  that  they 
should  be  united  in  their  hearts  to  him,  by  a  cordial, 
voluntary  approbation  of  his  character  and  righteous- 


58  On  the  Sinner- s  Justification        Part  If. 

iicss,  if  he  should  persevere  in  obedience  through  the 
time  of  his  trial,  and  consequently  have  eternal  life. 
And,  on  the  contrary,  if  he  should  be  guilty  of  disobedi- 
ence, all  his  children  should  join  with  him  in  his  rebel- 
lion, as  soon  as  they  existed  capable  of  moral  agency, 
and  have  that  in  their  hearts,  which,  at  least,  would  imply 
a  full  consent  to  his  transgression,  and  in  their  hearts 
unite  with  him  in  it,  and  consequently  fall  under  con- 
demnation with  him.  Thus,  by  one  man  sin  entered 
into  the  world,  and  has  spread,  and  taken  hold  of  all  the 
children  of  Adam  ;  and  by  sin  they  are  involved  in 
condemnation  and  the  curse.* 

The  last  Adam,  the  Redeemer  of  men,  has  no  such 
particular  relation  and  union  to  all  the  human  race,  ei- 
ther by  nature,  or  divine  constitution,  as  the  first  Adam 
had.  He  has  indeed  become  a  man,  and  united  himself 
to  the  human  nature,  and  in  consequence  of  what  he  has 
done  and  suffered,  he  has  obtained  a  righteousness  as 
sufficient  for  the  salvation  of  one  as  of  another,  of  all  as 
\\d\  as  of  one,  or  of  any  part  :  He  is  able  to  save  to  the 
uttermost,  all  them  who  believe  in  him,  and  come  to 
God  by  him.f  And  consequently  invites  all  to  come 
unto  him,  and  be  saved  ;  and  has  ordered  his  gospel  to 
be  preached  to  all  nations,  to  every  son  and  daughter  of 
Adam.  But  there  is  no  provision  or  security  in  any  di- 
vine constitution,  or  the  covenant  of  redemption  between 
the  Father  and  the  Mediator,  that  all  shall  believe  on 
him  and  unite  themselves  to  him,  by  a  cordial  approba- 
tion of  his  character  and  righteousness  ;  so  as  to  render 
it  fit  and  proper  that  they  should  be  justified  and  saved 
by  him.  But  in  this  constitution,  or  covenant  between 
the  Father  and  the  Son,  only  a  certain  number,  a  part  of 
mankind,  are  given  to  the  Redeemer,  and  the  voluntary 
union  of  these  to  him  by  faith,  by  which  the  church, 
the  body,  of  which  he  is  the  constituted  head,  shall  be 
formed,  is  secured  and  made  certain.  This  is  declared 
by  Christ  in  the  most  express,  unequivocal  words, 
"  All  that  the  Father  giveth  me,  shall  come  to  me,  and 
him  that  cometh  to  me,  I  will  in  no  wise  cast  out. 
And  this  is  the  Father's  will  who  hath  sent  me,  that  of 
all  ivhich  he  hath  gimn  mCj  I  should  lose  nothing,  but 

*  Roin.v.  12,  19.  t  Heb.  vii.  25. 


Chap.  IV.  By  Faith  in  Chriat.  59 

should  raise  It  up  again  at  the  last  day.  Father,  I  will  that 
they  also  whom  thou  hast  given  me,  be  with  me,  where 
I  am,  that  they  may  behold  my  glory,  which  thou  hast 
given  me."* 

That  Christ  means  by  those  who  were  given  to  him, 
not  only  his  present  disciples,  but  all  that  should  be 
finally  saved  by  him  ;  and  that  these  are  not  all  man- 
kind, but  a  part,  who  are  taken  out  of  the  rest  of  the 
world,  and  to  be  united  to  him,  and  made  one  with  him, 
as  others  are  not,  is  evident  from  the  following  words 
of  his  :  "I  pray  not  for  the  world,  but  for  them  which 
thou  hast  given  me,  for  they  are  thine — And  all  mine 
are  thine,  and  thine  are  mine.  Neither  pray  I  for  those 
alone  (my  present  disciples,  whom  I  have  been  particu- 
larly mentioning)  but  for  them  also  which  shall  believe 
on  me,  through  their  word  :  That  they  all  may  be  one  ; 
as  thou,  Father,  art  in  me,  and  I  in  thee,  that  they  may 
be  o?ie  in  us."f 

To  the  first  Adam,  all  the  human  race  \\ere  given,  to 
be  justified  or  ruined  by  him,  in  the  manner  explained 
above.  To  the  last  Adam,  only  a  part  of  mankind  are 
given,  to  be  redeemed  and  saved  by  him  ;  and  their 
actual  and  everlasting  union  with  him  is  made  sure, 
without  which  union  they  could  not  be  justified  and 
saved  by  him.  They  shall  come  unto  him,  and  shall 
never  be  cast  out,  or  separated  from  him. 

These  who  are  given  to  Christ,  the  elect,  are  his  seed. 
"  When  thou  shalt  make  his  soul  an  offering  for  sin,  /iv 
shall  see  his  seed,  and  *shall  prolong  his  days,  and  tlie 
pleasure  of  the  Lord  shall  prosper  in  his  hands.  A  seed 
shall  serve  him  ;  it  shall  be  accounted  to  the  Lord  for  a 
generation. "I  They  are  his  adopted  children.  *'  Be- 
hold, I  and  the  children  ivhich  God  hathgi'uen  me.  Ac- 
cording as  he  hath  chosen  us  in  him,  before  the  founda- 
tion of  the  world,  that  we  should  be  holy,  and  without 
blame  before  him  in  love  ;  having  predestinated  us  unto 
the  adoption  of  children,  by  Jesus  Christ,  to  himself, 
according  to  the  good  pleasure  of  his  will.  "^  All  man- 
kind were  the  first  Adam's  seed,  his  children.     The 


•  John  vi.  37, 39.  xvii.  24.  f  John  xvii.  9,  10,  20,  21. 

*  Psalms  xsii.  30.      Isaiah  Uii.  10.  §  Eph.  i.  4,  5,      Heb.  u.  I: 


60  On  the  Si7iner^s  Justification         Part  If. 

elect  only,  who  were  chosen  and  given  to  Christ,  before 
the  foundation  of  the  world,  are  his  seed,   his  children.* 

V.  Sinners  are  thus  united  to  Christ  by  faith,  or  be- 
lieving in  him. 

It  has  been  shewn,  in  the  preceding  sectjpn,  that  sav- 
ing faith  consists  in  a  cordial  approbation  of  Christ,  and 
receiving  him  in  the  character  he  sustains,  as  the  Re- 
deemer of  sinners,  by  which  the  sinner  unites  himself  to 
Christ,  and  becomes  one  heart,  and  one  soul  with  him. 
It  is  by  this  faith,  according  to  scripture,  that  the  heart 
is  so  united  to  Christ,  that  he  dwells  in  the  heart  ;  and 
by  faith  they  come  into  the  relation  of  children  of  God, 
and  put  on  Christ.  "  Ye  are  the  children  of  God,  fy 
faith  in  Christ  Jesus  :  For  as  many  of  you  as  have  been 
baptized  into  Christ,  have  put  on  Christ.  That  Christ 
may  dwell  in  your  hearts  by  faith.'''' \  "  As  many  as 
received  him,  to  them  gave  he  power  to  become  the 
sons  of  God,  even  to  them  who  believe  on  his  name. "J 
*'  He  that  hath  the  Son,  hath  life."v  Faith  so  unites 
the  believer  to  Christ,  that  it  is  fit  and  proper  that  he 
should  be  considered  and  treated  as  so  far  one  with  him, 
as  to  pardon  and  justify  him  for  the  sake  of  Christ,  out 
of  respect  to  his  sufferings  and  obedience,  by  which  he 
has  merited  such  favour  for  all  his  ;  for  all  who  are  thus 
united  to  him. 

Therefore,  it  is  abundandy  declared  in  scripture,  that 
men  are  justified  by  faith,  or  through  faith  ;  that  faith  is 
counted  for  righteousness,  and  imputed  to  the  believer 
for  righteousness  .•  and  the  righteousness  by  which  they 
are  justified  is  called,    "  The   righteousness  of  faith," 

*  From  this  scriptural  view  of  the  matter,  we  see  how  contrary  to  the 
scripture,  how  unreasonable,  as  well  as  whimsical  their  notion  is,  who  ad- 
vance, that  Christ  is  originally  so  united  to  all  mankind,  that  he  and  they 
are  so  one,  that  whatever  one  is  and  does,  the  other  is  and  does  also  :  so 
that  the  sins  of  men  are  the  sins  of  Christ,  and  mankind  did  and  suffered 
what  WPS  done  and  suffered  by  Christ.  This  they  imagine  is  implied  in 
the  representation  of  the  union  of  Christ  with  his  people  ;  by  the  union  of 
the  head  and  members  of  the  human  body  ;  of  the  husband  and  wife  ; 
the  vine  and  the  branches,  &c.  And  that  on  this  supposition  only,  there 
can  be  any  justice  or  propriety,  in  the  suffering  of  Christ  for  the  sins  of 
men,  or  in  the  justification  or  salvation  of  men,  by  the  righteousness  of 
Christ.  And  they  hence  infer,  as  a  certain  consequence,  that  all  mankind 
shall  be  saved.  This  consequence  is  contrary  to  numerous  express  dec- 
larations in  divine  revelation,  and  is  built  on  a  precarious  sandy  foundation 
indeed.     See  Relly's  Doctrine  of  Union. 

t  Gal.  iii.  26,  27.    Eph.  iii.  17.  \  John  i.  12.         §  1  John  v.  1? 


Chap.  IV.  By  Faith    in  Christ.  61 

not  because  there  is  any  righteousness  in  faith  to  justify 
the  sinner,  or  do  any  thing  towards  it  ;  but  because 
faith  receives  the  righteousness  of  Christ,  and  so  unites 
the  believer  to  the  Redeemer,  that  by  divine  constitution 
and  promise,  the  righteousness  of  Christ  is  reckoned  in 
his  favour,  and  avails  for  his  justification.  Faith  is  not 
connected  with  justification,  because  of  any  moral  excel- 
lency or  worthiness,  which  is,  or  can  be  supposed  to  be 
in  it  ;  for  the  believing  sinner  cannot  have  any  such 
worthiness  in  himself,  or  in  any  of  his  exercises,  as  in 
the  least  decree  to  recommend  him  to  favour  on  that 
account,  w  hich  is  to  be  more  particularly  considered 
before  this  section  is  concluded  ;  but  men  are  justified 
by  faith,  because  it  is  connected  with  the  righteousness 
of  Christ,  and  the  believer  is  so  united  to  him,  that  it  is 
proper  and  fit  that  hi^  righteousness  should  be  improv- 
ed in  the  sinner's  favour,  and  he  be  justified  on  that  ac- 
count. Therefore,  justification  by  faith,  is  always  op- 
posed to  justification  by  works  ;  the  works  of  the  law, 
especially  in  the  writings  of  the  apostle  Paul,  as  has 
been  particularly  observed  in  the  foregoing  section,  and 
the  reason  of  it  given.  It  will  be  sufficient  to  mention 
the  follow  ing  passages  of  his,  omitting  a  great  number 
of  Others  to  the  same  purpose.  "  But  now  the  right- 
eousness of  God,  without  the  law,  is  manifested,  being 
witnessed  by  the  law  and  the  Prophets  ;  even  the  right- 
eousness of  God,  which  is  by  faith  of  Jesus  Christ,  un- 
to all,  and  upon  all  them  that  believe.  Therefore,  we 
conclude  that  a  man  is  justified  by  faith,  without  the 
deeds  ot  the  law."*  Knowing  that  a  man  is  not  justi- 
fied by  the  v\orks  of  the  lau,  but  by  the  faith  of  Jesus 
Christ  :  even  we  have  believed  in  Jesus  Christ,  that  we 
might  be  justified  by  the  faith  of  Christ,  and  not  by  the 
works  of  the  law  :  For  by  the  works  of  the  law  shall  no 
flesh  be  justified.!  "  That  I  may  be  found  in  him,  not 
Slaving  mine  ow  n  righteousness,  which  is  of  the  law,  but 
that  which  is  through  the  faith  of  Christ,  the  righteous- 
ness which  is  of  God,  through  faith.  "J 

*  Rom.  iii.  22,  28.  t  Gal.  ii.  16. 

4:  Phil.  iii.  9.— Some   have   supposed  th^Xhy  the  faith  of  Christ, 

mentioned  several  times  in  the  passages  quoted,   and  in  one  or  two  other 
places,  is  meant  Christ's  fgith,  which  intends  the  whole  of  the  righteoiie* 
VOL.    II.  9 


62  On  the  Sinner'' s  Justification        Part  II. 

Some  have  supposed  that  it  was  necessary  to  exclude 
all  moral  goodness,  and  consequently  all  exercise  of 
heart,  from  the  faith  by  which  men  are  justified,  in  or- 
der to  their  being  justified  by  free  grace,  in  opposition 
to  justification  by  works  ;  and  have  thought,  that  if 
there  be  any  moral  goodness  in  justifying  faith,  especial- 
h^  all  that  moral  goodness  which  is  comprised  in  gospel 
holiness,  as  has  been  represented  in  the  preceding  sec- 
lion  ;  they  have  a  righteousness  of  their  own,  which 
w  ill  recommend  them  to  favour  ;  and  therefore  do  not 
stand  in  need,  or,  at  most,  in  so  much  need  of  the  righ- 
teousness of  Christ,  and  of  free  grace,  as  if  they  had  no 
moral  goodness  ;  but  have  some  ground  of  boasting  ; 
and  that  this  therefore  tends  to  flatter  the  pride  of  man  : 
Whereas  the  scripture  says,  that  the  way  of  justification 
by  faith  excludes  all  boasting  ;  and  that  the  ungodly, 
who  have  no  works,  are  justified  by  faith. 

What  has  been  already  said  in  the  preceding  section, 
and  in  this,  it  is  thought,  is  sufficient  to  show,  that  such 
an  opinion  is  wholly  without  foundation,  and  contrary 
to  the  truth.  But  as  this  is  a  point  of  no  small  impor- 
tance, it  is  proposed  to  attend  to  it  more  particularly,  by^ 
bringing  into  view,  and  applying  some  things  which  have 
been  before  observed  ;  and  introducing  some  other  con- 
siderations, which  may  serve  to  remove  mistakes,  and 
elucidate  and  confirm  the  truth  on  this  head.  To  this 
end  the  following  things  may  be  observed. 

ness  of  Christ.  But  there  does  not  appear  any  reason  for  such  a  construe*- 
tion.  This  is,  at  best,  a  very  obscure  and  unusual  way  to  express  the 
obedience  and  righteousness  of  Christ.  This  the  apostle  often  mentions, 
and  constantly  holds  up  to  view  in  his  writings,  in  clear  and  intelligible 
expressions  ;  such  as  his  righteousness,  his  dying  for  sinners,  and  giving 
himself  for  them  ;  the  atonement  ;  his  obedience  ;  obedience  unto  death, 
&c.— And  since  he  always  means  the  faith  of  the  believer,  when  he  says 
men  are  justified  by  faith,  except  in  these  few  places,  it  seems  to  be  doing 
violence  to  those,  to  understand  them  in  a  quite  different  sense  ;  especial, 
ly,  since  the  expression,  though  a  little  varied,  may  most  naturally  be  un- 
derstood to  mean  faith  in  Christ,  or  the  faith  by  which  men  believe  in  him 
and  of  which  he  is  the  object  ;  and  more  especially,  since  this  phrase  must 
be  understood  so,  in  a  number  of  other  places.  The  following  are  in- 
stances of  it.  Mark  xi.  22.  "  Have  faith  in  God."  "Ejjele  ttUiv  &iS — 
Have  faith  of  God.  Acts  iii.  16.  "  Through  faith  in  his  name."  In  the 
original  it  is.  Through  the  faith  of  his  name.  Rom.  iii.  26.  "The  justifier 
of  him  that  believeth  in  Jesus."  In  the  original  it  is,  tow  i^k  Tri'^iu?-  'ijjo-o^ 
— Him  who  is  tf  the  faith  ofyesus.  Jam.  ii.  1.  "  My  brethren,  have  not 
the  faith  of  our  Lord  ^esus  Christ,  with  respect  of  persons."  Rev.  xiv. 
12.  "  Here  are  they  that  keep  the  comm*ndments  of  God,  and  that 
faith  pf  yesus." 


Chap.  IV.  By  Faith  in  Christ,  63 

1.  It  is  impossible,  according  to  the  reason  and  na- 
ture of  things,  and  the  law  of  God,  which  is  founded  on 
this,  that  he  who  has  once  sinned,  should,  by  any  moral 
qualification,  or  holiness,   render  himself  acceptable  to 
God,  or  so  as  to  be  looked  upon,  or  treated  any  other- 
wise, than  an  accursed,  infinitely  odious  creature.     The 
reason  of  this  has  been  given  :   It  is  because   the  law  of 
God,  which  is  most  reasonable,  just  and    good,   does 
curse  the  transgressor  ;  let  his  character   be   otherwise 
what  it  may,  either  before  or  after  his   sin,    this  cannot, 
in  the  least  degree,  remove  the  curse.     *'  For  it  is  writ- 
ten, Cursed  is  every  one  that  continueth  not  in  all  things, 
written  in  the  book  of  the  law  to  do  them.'*     As  this 
is  the  law  of  God,  and  perfectly  agreeable  to  unalterable 
reason  and  truth,  he  will  look  upon  the  sinner  in  the  light 
in  which  the  law  sets  him,   and  treat  him  accordingly  ; 
and  therefore  will  not  pardon  him,   out  of  respect  to  any 
thing  he  does,  or  can  do,  as  recommending  him,  in  the 
least  degree,  to  any  favour.     All  moral  qualifications  of 
his,  however  great  and  good,  must  stand  for  just  noth- 
ing,  and  be  of  no  avail  to   recommend  the  sinner  to 
pardon,  &c.      Whenever   such  an  one  is  justified,    it 
must  be  altogether  on  the  account  of  the  atonement  and 
worthiness  of  Christ,  who  was  made  under  the  law  ;  and 
so  made  a  curse,  that  he  might  deliver  the  believer  iii 
him  from  the   curse.     And  whatever  moral  goodness 
there  is  in  faith,  he  is  not  justified  on  this  account,  any 
more  than  if  there  were  no  moral  goodness  in  it.     The 
believer  obtains  justification  by  his   faith,   not  out  of 
respect  to  any  moral  goodness  in  it,  how  much  soever  it 
may  contain  ;  but,  because  by  it  he  is  united  to  Christ, 
so  as  that  it  is  proper  he  should  have  an  interest  in  his 
righteousness,  and  be  justified  out  of  respect  to  that, 
and  consistent  with  the  law  of  God.     "  For  Christ  is  the 
end  of  the   law  for  righteousnes,s,   to  every  one  that 
believeth." 

It  is  indeed  impossible  that  he  who  has  once  sinned, 
if  he  have  any  degree  of  virtue  and  true  love  to  God,  in 
the  exercise  of  that,  to  seek  or  desire  to  recommend 
himself  to  God  by  it,  so  as  to  obtain  pardon  and  his 
favour,  merely  out  of  respect  to  that ;  for  this  would  be 
to  oppose  God,  and  all  goodness  j,   to  rise  in  rebellion 


64  On  the  Sinner'' s  Justification        Part  II. 

against  his  law,  and  holy  go  vernment  ;  and  therefore, 
contrary  to  love  to  God,  and  all  true  virtue,  or  moral 
goodness. — The  reason  of  this  has  been  given,  viz. 
That  it  is  contrary  to  the  law  of  God,  which  curses  the 
sinner,  that  he  should  be  considered  and  treated  any 
otherwise  than  as  being  accursed,  out  of  regard  to  any 
thing  he  has,  or  can  do,  and  while  he  is  not  united  to 
Christ,  so  as  to  have  the  benefit  to  his  righteousness,  by 
receiving  justification  purely  out  wf  respect  to  that. 
Hence  it  is  certain,  that  if  a  man  seek,  righteousness  and 
justification  by  the  works  of  the  law,  or  by  a)iy  supposed 
virtue  or  goodness  of  his  own,  he  does  in  that,  act  as  an 
enemy  to  God,  and  to  his  law  ;  and  his  supposed  moral 
goodness  is  nothing  but  sin  and  rebellion.  But  if  it 
were  not  so,  and  he  were  really  and  perfectly  holy,  this 
could  not  recommend  him  to  pardon  ;  and  would  be  no 
reason  why  he  should  be  pardoned,  and  delivered  from  the 
curse  of  the  law,  rather  than  another,  who  is  wholly  des- 
titute of  all  moral  goodness.  The  reason  of  this  has 
been  given.  Therefore,  whenever  he  who  has  sinned 
is  brought  to  love  God,  and  exercise  any  degree  of 
moral  goodness,  he  will  not  desire  to  be  justified  by  it, 
and  will  be  so  far  from  offering  it  as  a  righteousness  to 
recommend  him  to  favour,  that  he  will  approve  of  the 
law  of  God  which  curses  him,  and  condemn  himself  as 
that  docs,  as  infinitely  guilty  and  ill-deserving  ;  and 
consequently  place  all  his  hope  of  pardon  in  the  atone- 
ment of  Christ ;  and  with  Paul,  not  desire  to  be  found 
in  his  own  righteousness,  which  is  of  the  law  ;  but  that 
which  is  through  the  faith  of  Christ,  the  righteousness 
which  is  of  God,  by  faith.  But  of  this,  more  hereafter. 
2.  Though  a  sinner,  upon  his  becoming  perfectly 
obedient,  after  he  had  sinned,  might  be  justified  by  his 
own  righteousness,  which  has  been  proved  to  be  impos- 
sible ;  yet  man  is  cut  off"  from  all  hope  of  acceptance  in 
this  way,  because  every  believer  is,  in  this  life,  very 
imperfect,  and  sinful.  In  every  act  of  his,  there  is 
much  sin  ;  sin  enough  to  condemn  him,  had  he  never 
sinned  before.  He  has  a  great  degree  of  opposition  in 
his  heart  to  God,  and  his  law  ;  and  all  his  exercises,  in 
which  there  is  a  degree  of  moral  goodness,  are  so  defe  c- 
tive,  that  he  has  reason  to  be  ashamed  of  himself,  and  of 


Chap.  IV.  By  Faith  in  Christ.  65 

them  ;  for  every  degree  of  defect  is  sinful.  He  does 
not  love  God  half  so  much  as  he  ought,  and  his  heart  is 
exceeding  corrupt  and  abominable,  viewed  in  all  the 
exercises  and  defects  of  it.  On  this  account  the  believ- 
er is  unworthy  of  any  fovour,  his  goodness  is  infinitely 
far  from  rendering  him  worthy  of  the  least  favour  ;  and 
every  act  of  his  is  attended  with  sin  enough  to  condemn 
liim  forever,  if  viewed  and  treated  as  he  is  in  himself, 
and  according  to  his  present  character.  In  tnis  view 
the  Psalmist  says,  "  If  thou,  Lord,  shouldest  mark 
iniquities,  O  Lord,  who  shall  stand  !  Enter  not  into 
judgment  with  thy  servant :  For  in  thy  sight  shall  no 
man  living  be  justified."*  And  Job  says,  "  I  have 
heard  of  thee  by  the  hearing  of  the  ear  :  But  now  mine 
eye  seeth  thee  :  Wherefore  I  abhor  myself,  and  repent 
in  dust  and  ashes. "f 

When  it  is  considered,  how  much  sin  attends  the  be* 
liever  in  all  his  exercises  ;  how  far  he  falls  below  his 
duty  in  every  thing  ;  how  much  moral  evil  is  constantly 
in  his  heart ;  and  how  greatly  every  thing  wrong  and. 
defective  in  him  is  aggravated,  and  more  criminal  than 
it  was  before  he  believed,  by  the  greater  light  and  con- 
viction he  now  has,  and  the  great,  peculiar  and  distin- 
guishing favours  he  has  received  from  God  :  and  the 
advantages  and  motives  he  now  has  to  be  holy  as  God  is 
holy,  by  which  his  obligations  are  unspeakably  increas- 
ed :  When  all  this  is  considered,  there  will  doubtless 
appear  reason  to  conclude  that  he  is  now  more  criminal 
in  the  sight  of  God,  and  in  this  sense  a  greater  sinner, 
and  more  hateful  and  abominable,  than  he  was  before  he 
believed,  or  than  any  unbeliever  whatsoever,  notwith- 
standing his  faith,  virtue,  and  holiness.  Surely  then  he 
has  nothing  in  himself  suited  to  flatter  and  raise  his  pride, 
by  becoming  a  believer,  and  uniting  himself  to  Christ  ; 
but  every  thing  is  suited  to  lead  him  to  humble  himself 
in  the  sight  of  the  Lord,  and  walk  humbly  with  God, 
and  constantly  cry,  "  God,  be  merciful  to  me  a  sinner." 

This  leads  to  another  particular. 

3.  All  the  virtue  or  holiness  ;  all  the  right  taste  and 
exercises  which  are  implied  in  saving  faith,  as  described 
m  the  foregoing  section,  as  was  there  observed,  imply 

*  Psalms  cxxx.  3.  cxliii.  2.  \  Job.  xlii.  5,  6« 


66  On  the  Shiner'' s  Justification        Part  II. 

and  consist  chiefly  in  disclaiming  and  renouncing  all 
pretences  to  any  worthiness  that  the  believer  has,  or  can 
possibly  be  in  man,  that  should  recommend  him  to  any 
favour,  and  in  coming  to  Christ,  as  in  himself,  infinitely 
guilty  and  ill-deserving,  and  trusting  in  his  atonement 
and  merit  for  justification.  How  then  can  this  possibly 
lead  men  to  trust  in  themselves  that  they  are  righteous, 
or  flatter  and  encourage  their  pride  ?  It  is  the  only  thing 
that  destroys  such  a  spirit,  and  tends  to  pluck  it  up  by 
the  roots,  and  by  which  a  believer  humbles  himself  in 
the  sight  of  the  Lord,  and  walks  humbly  before  him  all 
his  days.  The  more  of  this  faith  he  has,  the  flirther  he 
is  from  pride,  and  the  more  humble.  And  he  who  has 
not  this  faith,  and  does  not  live  by  it,  his  soul  is  lifted  up 
in  pride,  and  is  not  upright  in  him.* 

Faith,  which  worketh  by  love,  discerns  the  excellence 
of  the  divine  character  and  law,  and  the  infinite  evil  of 
sin  ;  approves  of  the  former  and  condemns  the  latter. 
In  the  exercise  of  this  feith  the  law  comes,  sin  revives, 
and  the  sinner  dies  ;  feels  himself  undone  and  lost  for- 
ever, notwithstanding  any  help  or  righteousness  in  him- 
self, if  treated  according  to  the  righteous  law  of  God. 
By  this  faith  the  sinner  flies  to  the  Redeemer  for  righ- 
teousness, justification  and  redemption,  as  a  free  gift  to 
an  infinitely  unworthy  creature,  who  has  no  righteous- 
ness of  his  own  to  recommend  him  to  the  least  favour, 
and  never  can  have  any.  And  the  more  the  sinner  has 
of  this  faith,  which  implies  love  and  repentance,  and  the 
longer  he  lives  by  it,  the  more  he  sees  and  feels  the  evil 
nature  and  ill  desert  of  sin,  and  a  view  and  sense  of  his 
own  sinfulness  increases  ;  and  the  more  he  prizes  and 
trusts  in  Christ  for  pardon,  righteousness,  sanctification 
and  redemption.  And  if  he  be  not  really  a  greater 
criminal  than  he  was  before,  he  now  sees  much  more  of 
his  sin  and  guilt,  and  a  view  and  sense  of  this  increases, 
as  he  grows  in  faith  and  grace.  Thus  all  boasting  is 
most  effectually  excluded  by  the  law  of  faith,  as  faith 
itself  discards  and  opposes  all  that  which  could  be  the 
ground  of  boasting. 

Hence  it  appears,  that  they  who  exclude  repentance 
an^l  love  from  faith,   take  an  effectual  way  to  support 

*  Hab.  ii.  4. 


Chap.  IV.  By  Faith  in  Christ.  67 

boasting  and  the  pride  of  man  :  For  that  faith  in  which 
there  is  no  repentance  does  not  oppose  the  pride  of  the 
human  heart,  but  leaves  man  as  proud  as  before,  and 
with  the  same  disposition  to  exalt  himself,  and  trust  in 
himself  that  he  is  righteous.  No  one  who  has  not  a 
heart  that  is  truly  penitent  and  friendly  to  God,  will 
humble  himself  before  God,  and  be  willing  to  be  wholly 
indebted  to  free  sovereign  grace  for  justification  and 
redemption.* 

4.  If  faith  did  not  imply  a  right  taste  and  disposition 
and  true  love  to  Christ,  it  would  not  in  any  manner  or 
degree  unite  the  sinner  to  Christ  so  as  to  render  it  fit 
and  proper  that  his  righteousness  should  be  reckoned 
in  his  favour,  or  be  any  reason  why  such  a  believer 
should  be  justified,  rather  than  another,  who  does  not 
believe.  It  has  been  shevMi,  that  in  the  scripture  the 
believer  is  said  to  be  in  a  particular  relation  to  Christ, 
to  be  /;/  Christ,  and  to  put  him  on  ;  to  be  united  to  him 
as  the  wife  is  to  the  husband,  and  the  members  of  the 
body  to  the  head  ;  and  that  this  union  is  by  faith.  This 
gives  him  an  interest  in  Christ,  as,  on  account  of  this 
union,  he  may  with  reason  and  propriety  be  considered 
and  treated  as  belonging  to  Christ,  so  as  to  have  the 
benefit  of  his  worthiness  and  righteousness  for  his  justi- 
fication ;  and  in  this  sense  he  is  justified  by  faith. 
That  faith  therefore,  which  does  not  unite  to  Christ, 
cannot  be  justifying  saving  faith.  No  faith  can  do  this 
but  that  which  implies  love,  for  in  this  all  true  moral 
union  consists.  That  faith  which  is  consistent  with  the 
sinner's  being  at  heart  an  enemy  to  Christ,  does  in  no 
true  sense  unite  to  him,  but  is  consistent  with  the 
greatest,  with  total  alienation  from  him,  and  opposition 
to  him.  Therefore,  there  is  no  more  reason  or  fitness 
that  the  man  who  has  such  a  faith  should  be  justified  by 
the  righteousness  of  Christ,  than  he  who  has  it  not,  but 
is  in  every  sense  an  unbeliever. 


*  *'  There  Is  that  in  the  nature  of  repentance,  which  peculiarly  temlr , 
to  establish  the  contrary  of  justification  by  works  ;  for  nothing  so  mucb 
renounces  our  own  worthiness  and  excellency,  as  repentance.  The  verv 
nature  of  it  is  to  acknowledge  our  own  utter  sinfulness  and  unworthiness, 
and  to  renounce  our  own  goodness,  and  all  confidence  in  self ;  and  to 
trust  in  the  propitiation  of  the  Mediator,  and  ascribe  all  the  glory  of  for- 
giveness to  him."  President  Edwards's  Discourse  on  Justificalioiv  bj- 
Faith  alone,  p.  114, 


68  Qn   the  Sinner'' s  Justification        Part  ll. 

It  must  be  still  kept  in  mind,  that  faith  does  not  bring 
into  a  justified  state,  because  it  is  a  good  work,  or  out  oi* 
respect  to  the  moral  goodness  there  is  in  it ;  but  because 
of  the  natural  fitness  there  is,  that  he  whose  heart  is 
united  to  Christ,  as  it  is  by  believing,  should  be  recom- 
mended to  favour,  and  justified  by  his  worthiness  and 
righteousness,  to  whom  he  is  thus  united,  and  in  whom 
he  trusts.  The  believing  sinner  is  considered,  when 
viewed  in  and  by  himself,  as  destitute  of  any  thing  to  rec- 
ommend him  to  favour,  and  as  unworthy  and  ill-deserv- 
ing, as  if  he  had  no  faith,  and  no  kind  or  degree  of  mor- 
al goodness  :  And  must  be  viewed  so,  according  to  the 
reason  of  things,  and  the  law  of  God  ;  so  that  when  he 
is  justified,  he  is  justified  as  being  nngodly,  because  he 
really  is  so  ;  that  is,  has  no  moral  goodness,  to  recom- 
mend him,  as  the  reason  why  he  should  be  justified, 
rather  than  another,  who  has  no  moral  goodness.  In 
this  respect  all  are  alike,  and  upon  equal  grounds. 
This  leads  us  to  the  true  sense  of  the  following  words 
of  the  apostle  Paul,  "  To  him  that  worketh  not^  but  be- 
lieveth  on  him  that  justifieth  the  ungodly,  his  faith  is 
counted  for  righteousness."* 

By  him  that  ivorketh  not^  is  evidently  meant  one  who 
does  not  attempt  to  work,  in  order  to  recommend  him- 
self to  the  favour  of  God  by  his  moral  goodness  ;  is  not 
of  those  who  areof  d^e  works  of  the  law,  and  consequent- 
ly under  the  cinse  of  it,  notwithstanding  any  thing  they 
can  do  ;  but  renounces  all  pretence  and  desire  to  be 
justified  in  this  way,  by  his  works  ;  but  directly  contra- 
ry to  this,  believeth  on  him,  and  receives  from  him,  as  a 
free,  undeserved  iavour,  justification,  who  gives  it  to  all 
such,  though  they  have  no  righteousness  or  works  to  re- 
commend them  ;  but  are  in  this  respect  ungodly.  This 
is  evidently  the  Apostle's  meaning  ;  for  he  puts  not 
working,  and  believing,  in  opposition  to  working  in  or- 
der to  recommend  themselves  and  render  themselves 
worthy  of  a  reward,  so  as,  in  this  sense,  to  bring  God 
into  debt  to  them.  This  appears  by  the  foregoing 
words,  with  which  those  are  connected.  "  Now  to  him 
that  luorketh,  is  the  reward  not  reckoned  of  grace,  but  of 
debt.     But  to  him  that  ivorketh  not,  but  believeth  on  him 

*  Rom,  iv.  5. 


Chap.  IV.  By  Faith  ifi  Christ.  69 

that  justifieth  the  ungodly,  &c."  By  ivorking  he  means 
the  deeds,  the  works  of  the  law,  of  which  he  speaks,  and 
sets  them  in  opposition  to  faith,  as  he  does  here.  What 
is  meant  by  working  to  merit  a  reward,  has  been  often 
explained  in  the  preceding  section,  and  in  this.  Faith 
is  opposed  to  this,  and  looks  to  Christ,  and  receives 
justification,  pardon  and  righteousness,  as  a  free,  unde- 
served gift  to  the  ungodly,  that  is,  to  one  who  has  no 
good  works,  no  worthiness  to  recommend  him  to  the 
least  favour,  but  is  infinitely  unworthy,  guilty  and  ill 
deserving.  All  this  is  consistent  with  faith,  implying 
and  consisting  in  all  that  moral  goodness,  gospel  holi- 
ness, and  obedience,  which,  according  to  scripture  it 
does,  as  has  been  shewn  in  the  section  on  saving  faith. 

5.    If  moral  goodness  in  justifying  faith  would  recom- 
mend the  believer  to  favour,  on  account  of  the  worth  in 
it,  and  render  a  sinner  more  worthy  and  deserving,    or 
less  unworthy  and  ill  deserving  in  the  sight  of  God,  aiid 
dierefore  is  inconsistent  with  justification  by  free  grace, 
and  consequently  all  moral  goodness  must   be  excluded 
from  it  ;  then  it  is  equally  necessary  that  the    believer 
should  never   have  any  moral  goodness,  in  order  to  his 
being  saved  by   grace.     They  who  would  exclude  all 
moral  goodness  from  faith,   and  suppose,   if  it  involves 
repentaiice  and  love,  and  is  really  a  holy  exercise,  this 
moral  goodness  would  rend€r  the  sinner  more  deserving 
or  4ess  ill  deserving,  and  so  would  be  inconsistent  with 
his  being  justified  wholly  by  the  righteousness  of  Christ, 
and  saved  by  free  grace,  do  suppose,  at  the  same  time, 
that  gospel  holiness  and  obedience  is  some  how  con- 
nected with  saving  faith,  and  does  take  place,  sooner  or 
later,  in  the  heart  of  every  believer.     But  if  moral  good- 
ness in  those  who  have  sinned,  in  itself  considered,   re- 
commend to  favour^   and   render  them   worthy  of  it ; 
then  when  they  attain  to  this  they  will  have  no  more 
need  of  the  righteousness  of  Christ,  nor  of  free   grace  ; 
but  may  and  must  trust   in  their  own  righteousness. 
And  when  they  come  to  be  perfectly  holy,   they  may 
justly  consider  themselves  as  worthy  of  eternal  life,  and 
claim  it  as  a  debt,  and  not  receive  it  as  a  free  gift.     Do 
not  they  who  carefully  exclude  all  moral  goodness  from 
saving  faith,  for  the  reason  above  mentioned,  appear  in- 

VOL.    II.  10 


70  On  the  Simier^s  Justification        Part  II. 

consistent  with  themselves,  in  this  respect  ?   It  is  not 
yet  seen- how  those  things  can  be  reconciled. 

But  if  what  has  been  proved  concerning  the  law  of 
God,  and  the  true  state  of  the  sinner,  viz.  that  no  pos- 
sible degree  of  holiness  and  obedience,  continued  ajiy 
length  of  time  by  the  sinner,  can  atone  for  one  sin  ;  but 
if  he  once  transgress  the  law,  he  falls  under  the  curse  of 
it,  from  which  no  moral  goodness  afterwards  attained 
can  deliver  him,  but  he  will  forever  deserve  to  be  the 
subject  of  the  displeasure  of  God,  and  condemned  to 
eternal  misery  :  If  this  be  kept  in  view,  it  will  appear, 
that  whatever  moral  goodness  he  attains,  it  does  not  ren- 
der him  the  less  unworthy  ;  and  if  he  be  pardoned  and 
saved,  it  must  be  as  much  through  the  righteousness 
of  Christ,  and  as  really  a  free  gift  to  him,  and  he  as 
much  the  subject  of  free  grace,  as  if  he  had  no  moral 
good  ;  and  the  believer  must  receive  all  favours,  and 
continue  in  a  justified  state,  through  life,  however  obedient 
he  be ;  and  forever,  though  perfectly  holy,  out  of  respect  to 
the  righteousness  of  Christ,  and  as  a  gift  of  free  grace,  as 
much  as  he  received  justification  at  first.  And  there 
does  not  appear  any  inconsistence  or  difficulty  in  the 
matter,  when  viewed  in  this  scripture  light. 

The  redeemed,  when  perfecdy  holy  in  heaven,  will, 
considered  in  and  by  themselves,  be  as  deserving  of 
the  divine  displeasure  and  everlasting  punishment,  as 
they  ever  were,  and  will  be  so  forever.  They  coritinue 
in  a  justified  state,  and  in  the  enjoyment  of  the  favour  of 
God,  by  continuing  united  to  Christ  ;  and  were  it  pos- 
sible that  this  union  between  the  Redeemer  and  them 
should  cease,  they  would,  they  must  fall  under  condem- 
nation, and  sink  into  hell.  It  is  true,  that  the  obedience 
and  holiness  of  believers  is  acceptable  to  God,  and  may 
be  rewarded,  as  a  testimony  of  diis,  in  consequence  of 
their  union  to  Christ,  and  out  of  respect  to  his  atonement 
and  worthiness,  because  they  are  miited  to  him,  and 
love  him,  who  is  so  infinitely  worthy  in  the  sight  of  God. 
Their  persons  and  their  obedience,  and  offerings  to  God, 
are  pleasing  and  acceptable  to  him  for  the  sake  of  Christ, 
and  because  they  belong  to  him,  and  are  in  him,  and  do 
all  in  his  name.     This  is  the  account  the  scripture  gives 


l!^ 


Chap.  IV.  By  Faith  in  Christ.  71 

of  the  matter.     "  To  the  praise  of  the  glory  of  his  grace, 
wherein   he  hath   made   us  accepted  m   the  bclo'ved.''''^- 
*'  And  whatsoever  ye  do  in  word  or  deed,  do  all  in  the 
name  of  the  Lord  Jesus  Christ,   giving  thanks  to  God 
and  the  Father  by  him."t      "  To  whom  coming,  as  un- 
to a  living  stone,  disallowed  indeed  of  men,  but  chosen 
of  God  and  precious  ;  ye  also,  as  lively  stones,  are  built 
up  a  spiritual  house,  an  holy  priesthood,  to  offer  up  spir- 
itual sacrifices,  acceptable  to  God,   by  Jesus  Christ. ''^X 
"  Now  the  God  of  peace — make  you  perfect  in  every 
good  work,  to  do  his  will,  working  in  you  that  which  is 
ivell pleasing^in  his  sight,  through  Jesus  Christ.''''^     The 
reason  of  this  is,  that  by  the  atonement  which  Christ  has 
made  for  sin,  and  out  of  respect  to  that,  their  sins  are  all 
forgiven ;  they  are  blotted  out,  so  as  not  to  be  remem- 
bered against  them. — In  this  respect,  their  guilt  is  can- 
celled and  done  away,  which  otherwise  would  counter- 
balance,  swallow  up,  and  destroy  all  their  moral  good- 
ness.     In   this  sense,  God  is  reconciled   to  them  in 
Christ,  not  imputing  their  trespasses  unto  them.§     And 
by  reason  of  their  relation  to  Christ,  their  moral  good- 
ness, in  the  exercise  of  which  they  cleave  to  Christ,  and 
love  and  honour  him,  is  more  acceptable,  precious  and 
worthy  in  the  sight  of  God,  than  it  could  be  in  any  crea- 
ture  not  so  united  to  the  infinitely  worthy  Redeemer. 
Their  relation  to  him  gives  them  a  dignity  and  worthi- 
ness, which  they  have  not  in  themselves,  considered  as 
separate  from  Christ,  and  renders  all  their  holiness  more 
acceptable  and  rewardable  than  otherwise  it  could  be. 
This  is  expressed   by  Christ  in  the  following  words. 
*'  He  that  loveth  me,  shall  be  loved  of  my  Father.     The 
Father  himself  loveth  you,  because  ye  haue  loaned  me,  and 
have  believed  that  I  came  out  from  God."T[ 

But  farther  to  explain  the  doctrine  of  justification  by 
faith  in  Christ,  now  under  consideration,  it  must  be  ob* 
served, 

VI.  Men  are  brought  into  a  justified  state  by  one, 
the  first  act  of  saving  faith.      The  promise  of  salvation 

*  Eph.  i.  6.  f  Col.  ili.  17.  %  1  Peter  a.  4,  5.         ||  Heb.  xiii.  21 

§  2  Cor.   V.  19. 

11  John  xiv.  21.  svi.  27,--Sec  President  Edwards,  on  Justification  fc>' 
Faith  alone,  p.  92,  93. 


^^  On  the  Shiner'' s  Justification        Part  IL 

is  made  to  him  who  believeth.  *'  He  that  belie veth 
shall  be  saved  ;  he  hath  eternal  life,  and  shall  never 
come  into  condemnation."  He  therefore  who  believes 
and  exercises  one  act  of  true  faith,  however  imperfect 
and  weak,  comes  within  the  reach  of  this  promise,  is 
justified  and  shall  be  saved.  The  reason  of  it  is,  be- 
cause the  first  act  of  faith  as  really  unites  the  sinner  to 
Christ,  as  many,  or  a  course  of  acts  do  ;  and  therefore 
is  sufficient  to  render  it  fit  and  suitable  that  he  should 
liave  an  interest  in  his  merit  and  righteousness. 

It  is  true  indeed,  that  in  order  to  a  person's  continuing 
in  a  justified  state,  he  must  continue  united  to  Christ, 
and  therefore  must  persevere  in  his  faith,  in  which  the 
union  on  his  part  consists,  and  by  which  it  is  maintain- 
ed :  And  in  this  respect  the  faith  by  which  a  man  is 
justified,  and  obtains  the  promises  of  life,  is  2i  perse'uering 
faith. — Though  a  man  is  pardoned  and  has  a  promise  of 
eternal  life,  upon  the  first  act  of  faith,  yet  this  first  act 
is  not  regarded  by  God,  in  his  justifying  him,  as  the  only 
act  ;  but  it  is  viewed  as  connected  with  a  continued  se- 
ries of  the  acts  of  the  same  faith  to  the  end.  And  the 
first  act  entitles  to  life,  as  the  first,  or  beginning  of  a  con- 
tinued course  of  exercises  of  the  same  kind,  or  as  a  per- 
severing faith. 

The  first  act  of  faith  entitles  to  perseverance  in  faith, 
by  virtue  of  a  divine  constitution  and  promise.  God 
has  promised  that  he  who  once  believes  shall  continue 
to  believe,  so  that  his  faith  shall  not  fail :  That  they  shall 
be  *'  kept  by  the  power  of  God,  through  faith  unto  salva- 
tion."* If  this  were  not  the  case,  it  would  not  be  fit  or 
congruous,  that  he  who  once  believes  should  have  the 
promise  of  salvation  ;  and  justification  to  eternal  life 
would  be  suspended  until  the  belie\'er  had  persevered  in 
faith. 

In  the  first  act  of  saving  faith,  the  believer  does  vir- 
tually and  implicitly,  if  not  expressly,  look  to  Christ  and 
trust  in  him  for  perseverance,  together  with  other  bless- 
ings ;  and  so  it  gives  a  title  to  this  benefit,  among  oth- 
ers. In  this  view,  perseverance  in  faith  is  implied  in 
the  first  act,  and  as  such,  it  is  justifying  faith,  and  has 
the  promise  of  salvation.  The  scripture  sets  this  point 
*  1  Pet.  i.  5.  ; 


•*■>*,' 


Chap.    IV.  By  Faith  in  Christ.  *TZ 

in  tlie  same  light.  ' '  Now  the  ^st  shall  live  by  faith 
but  if  any  man  draw  back,  my  soul  shall  have  no  pleas- 
ure in  him.  But  we  are  not  of  them  who  draw  back 
unto  perdition  ;  but  of  them  that  believe  to  the  savLnij 
of  the  soul."*  Here,  saving  faith  is  represented  as  per- 
severing faith  ;  and  perseverance,  as  being  that  in  faith, 
by  which  it  becomes  saving  ;  for  believing  to  the  saving 
of  the  soul,  is  put  in  opposition  to  drawing  back  unto 
perdition  ;  and  therefore  must  mean  a  persevering  faith. 

In  this  view  it  may  be  seen  why  believers  are  daily  to 
pray  for  the  forgiveness  of  the  sins,  which  they  commit 
after  they  are  in  a  justified  state  ;  and  why  God  is  rep- 
resented as  actually  forgiving  them  ;  and  that  this  for- 
giveness is  suspended  upon  their  renewed  acts  of  repen- 
tance and  faith.  The  believer,  upon  his  first  believing, 
has  the  forgiveness  of  all  his  past  sins,  and  the  promise 
that  all  his  future  sins  shall  be  forgiven  ;  so  that  he  shall 
never  come  into  condemnation,  but  is  passed  from  death 
to  life  :  But  this  justification  is,  the  whole  of  it,  in  some 
sense,  conditional  ;  it  is  granted  upon  the  supposition 
that  he  will  persevere  in  a  course  of  repeated  acts  of 
faith,  and  that  his  present  union  to  Christ  will  never 
cease,  but  be  an  everlasting  union  :  If  this  should  cease 
to  exist,  and  this  were  possible,  all  his  past  sins  would 
be  remembered  against  him,  and  he  fall  into  condemna- 
tion, and  under  the  curse  of  the  law  ;  nor  could  any  of^ 
his  sins,  which  he  should  commit  in  future,  be  forgiven. 
He  has  the  promise  of  the  forgiveness  of  all  the  sins 
which  he  shall  commit,  upon  condition  he  does  persevere 
in  repentance  and  faith  ;  therefore  upon  his  renewed 
sinning,  he  renews  acts  of  repentance  and  faith,  and,  in 
the  exercise  of  these,  asks  for  pardon,  and  upon  this  he 
is  actually  forgiven,  and  not  before,  agreeable  to  the 
divine  promise.  But  as  his  perseverance  in  faith  is 
made  sure  by  the  promise  of  God,  in  the  covenant  of 
grace,  pardon  of  all  his  sins  and  eternal  life  are  made 
sure  to  him,  upon  his  first  act  of  faith,  and  his  justifica- 
tion. 

VII.  In  the  justification  of  the  believer  by  the  right- 
eousness of  Christ,  it  does  not  become  his  righteousness, 
so  as  that  he  is  considered  as  having  actually  done  and 

*  Heb.x.38,  39. 


74  On  the  Sinner'' s  Justification         Part  li. 

suffered,  in  his  own  person,  what  Christ  did  and  suffer- 
ed ;  for  this  is  in  no  sense  true,  and  cannot  be  made 
true. — But  he  being  in  Christ,  united  to  him  by  faith, 
the  righteousness  of  Christ,  what  he  has   done  and  suf- 
fered for  sinners,   and  in  their   place  and   stead,  avails 
for  the  believer's  justification,  and  he   has  as   much  ad- 
vantage by  it,  in  this  respect,  as  if  it  were  his  own  per- 
sonal righteousness.     It  would  be  needless  to  mention 
this  particular,  if  some  had  not   entertained  this  notion 
of  the  imputation  of  the  righteousness  of  Christ,  and 
represented   it  in   this  very  absurd  light  ;  and   drawn 
consequences  from  it,  most  contrary  to  the  truth,  and 
many  express  declarations  of  scripture. 

VIII.  In  pardoning  and  justifying  the  believer,  his 
sins  are  not  so  blotted  out,  or  covered,  as  not  to  be  any 
more  seen  or  remembered.  When  sins  are  once  com- 
mitted, they  never  can  become  no  sins  ;  it  will  be  for- 
ever true,  that  they  were  committed.  These  facts,  or 
the  nature  of  them,  cannot  be  annihilated  or  altered. 
And  it  is  impossible  that  they  should  be  forgotten  by 
God,  or  out  of  his  sight,  while  he  exists  the  Omnis- 
cient. And  the  believer's  knowledge  that  he  is  justi- 
fied has  no  tendency  to  make  him  forget  his  sins  ;  but 
the  contrary,  viz.  to  fix  them  on  his  memory,  to  think 
much  of  them,  confess  them,  and  humble  himself  for 
them,  and  admire  the  grace  of  God  in  his  forgiveness , 
for  the  sake  of  Christ.  If  he  could  forget  his  sins,  he 
would  forget  that  he  was  pardoned  ;  for  the  latter  sup- 
poses the  former,  and  is  founded  upon  it.  Paul,  re- 
membered and  repeatedly  mentioned  his  sins,  and  ranks 
himself  among  the  chief  of  sinners,  after  he  knew  he  was 
pardoned,  and  had  obtained  mercy.  And  if  he  could 
lose  the  idea  of  his  sin  and  guilt,  he  would  have  no  idea 
of  the  mercy  of  God  to  him.  as  long  as  he  exists.  His 
sin,  in  persecuting  the  saints,  and  the  sins  of  other  justi- 
fied persons,  on  scripture  record,  are  so  far  from  being 
forgotten,  covered  or  hid,  that  they  are  published  to  the 
world,  and  will  be  eternally  known  and  remembered. 
The  scripture  speaks  of  forgiving  sin,  by  such  phrases 
as  these,  Not  remembering  them  any  more — covering 
them — casting  them  into  the  depths  of  the  sea,  &c. 
These  are  strong  metaphorical  expressions,  to  denote 


CiiAP.  IV.  By  Faith  in  Christ,  75 

that  God  does  not,  and  never  will  suffer  them  to  rise  and 
be  brought  against  the  believer,  to  condemn  him,  or  do 
him  any  hurt.  In  this  sense  they  are  annihilated,  blotted 
out,  and  never  shall  be  remembered  any  ^ore.  'I  hat 
these  expressions  cannot  be  understood  in  any  other 
sense,  or  be  literally  true,  appears  from  the  observations 
which  have  been  made   under  this  head. 

IX.  The  justification  of  the  believer  by  the  righteous- 
ness of  Christ  does  in  no  measure  free  him  from  obli- 
i^ation  to  be  perfectly  holy  in  his  own  person  ;  but  in- 
creases it,  and  his  criminality  in  not  being  so.  He  is 
freed  from  the  curse  of  the  law,  for  not  being  perfectly 
and  perseveringly  holy,  and  from  obligation  to  perfect 
obedience,  in  order  to  be  justified  ;  for  he  is  already 
justified,  without  this.  In  this  respect,  he  is  not  under 
the  law,  but  under  grace.  But  still  he  is  under  obliga- 
tion to  love  God  with  all  his  heart,  and  his  neighbour  as 
himself.  His  faith  is  a  conformity  to  these  commands, 
as  including  repentance  and  love,  and  he  cannot  be  per- 
fectly holy,  to  which  he  is  under  indispensable  obligation, 
till  he  comes  to  a  perfect  conformity  to  this  law  :  For 
by  this  only,  lie  can  be  holy,  as  God  is  holy.  It  is  im- 
possible he  should  not  be  under  obligation  to  obey  this 
law  perfectly  ;  for  it  is  founded  in  reason,  and  cannot 
be  altered  or  abated  ;  and  must  therefore  forever  be  the 
rule  of  the  duty  of  creatures  ;  and  every  thing  in  them 
which  is  contrary  to  this  law,  or  a  disregard  of  it,  is  sin. 
Christ  did  not  come  to  destroy,  or  make  void  the  law,  in 
this  respect  ;  but  to  fulfil  it  :  And  his  fulfilling  or 
obeying  it,  and  suffering  the  penalty  of  it,  does  not 
release  the  believer  from  obligation  to  obedience  to  it  ; 
for  this  is  impossible,  because  it  would  be  infinitely 
wrong.  Yet  some  have  been  so  wild  in  their  notions, 
and  so  absurd  and  infatuated,  as  to  suppose  he  has 
done  it  ! 

It  has  been  observed,  that  gospel  holiness,  or  the  holi- 
ness of  faith,  differs  from  legal  holiness,  or  the  holiness 
of  man  before  he  fell  into  sin,  and  that  of  the  angels  ;  and 
the  difference  has  been  particularly  stated  in  the  forego- 
ing section.  Nevertheless,  the  holiness  necessary  to  jus- 
tification by  law,  or  the  covenant  of  works,  and  that  of 
the  belie\'er  under  the  covenant  of  grace,  are  of  the 
same   nature  and  kind,  and  consist  in   obedience  and 


76  On  the  Sinner'' s  Justification        Part  II. 

conformity  to  the  same  law,  in  love  to  God,  and  to  our 
neighbour  :  Though  the  latter  may  require  exercises  in 
some  respects  different,  and  towards  new  and  different 
objects  and  truths,  which  could  have  no  place  or  exist- 
ence, under  the  former,  such  as  sinful  man,  redemp- 
tion, the  character  of  Jesus  Christ,  his  sufferings  and 
works,  &c. 

And  it  is  worthy  of  observation  here,  that  the  holiness 
of  faith,  and  of  the  redeemed,  so  far  as  for  the  reason 
above  mentioned,  it  differs  from  legal  holiness,  or  that 
under  a  covenant  of  works,  has  a  peculiar  beauty  and 
excellence,  and  renders  him  who  possesses  it,  more 
happy  than  he  could  be  under  a  covenant  of  works, 
.though  perfecdy  holy. 

The  redeemed  are  raised  from  the  dark  regions  of 
infinite  guilt  and  wo  ;  delivered  from  sin,  in  which  they 
ncre  totally  involved  ;  and  translated  from  the  power 
land  kingdom  of  Satan,  into  the  eternal  kingdom  of 
Christ,  to  sit  down  and  reign  with  him  on  his  throne. 
And  this  deliverance,  happiness  and  honour,  is  not  from 
themselves,  in  the  least  degree  ;  but  from  the  free  sov- 
ereign grace  and  wonderful  love  of  God  ;  and  by  the 
incarnation  of  the  Son  of  God,  and  his  taking  the  place 
of  sinners,  and  dying  for  their  redemption.  All  this 
makes  an  amiable  and  glorious  display  of  the  love  and 
wisdom  of  God,  which  could  not  have  been  made,  had 
not  redemption  taken  place.  And  all  this  new  and 
wonderful  scene  lays  a  foundation  for  answerable  exer- 
cises by  the  redeemed,  in  the  deepest  humility,  in  a 
sense  and  acknowledgment  of  their  unworthiness,  and 
absolute  dependence  on  free  sovereign  grace  for  all  tlie 
good,  both  negative  and  positive,  comprised  in  re- 
demption ;  and  in  the  sweet  love  of  benevolence,  de- 
light and  gratitude,  answerable  to  the  divine  love  and 
holiness  manifested  in  the  redemption  of  sinners,  and 
his  unspeakable  love  and  grace  to  them,  by  which  they 
are  laid  under  peculiarly  great,  and  the  most  agreeable, 
everlasting  obligations  to  gratitude  and  praise. 

In  these  respects,  and  by  their  everlasting  and  pecu- 
liarly near  and  dear  relation  to  Christ,  and  union  with 
him,  by  which  they  are  the  bride,  the  Lamb's  wife,  the 
redeemed  church  will  shine  in  a  peculiarly  beautiful  holJ.T 


Chap.  IV.'  By  faith  in  Christ.  77 

ness  and  glory,  and  enjoy  greater  happiness  and  honour, 
dian  any  of  those  creatures  who  have  not  been  redeemed, 
though  perfectly  holy.  In  this  respect,  as  well  as  others, 
redemption  is  the  iieiu  creation^  the  neix)  hempen  and  ne^^u 
earthy  far  exceeding  the  first  and  old  creation.  In  this 
there  is  a  new  display  of  the  divine  glory  ;  a  new  mode 
of  the  exercise  of  holiness  by  a  new  kind  of  creatures, 
by  putting  on  a  form  in  which  there  is  a  new  beauty  and 
excellence  ;  and  a  new  degree  of  happiness;  a  new  and 
glorious  character  in  the  Redeemer,  the  centre  ofuniorr, 
love  and  holiness  of  the  redeemed  church  ;  and,  in  one 
word,  a  new  moral  world,  which  could  not  have  taken 
place,  were  it  not  for  the  apostasy  of  man,  and  redemp- 
tion by  Christ.  In  this  sense,  "  Old  things  are  passed 
away  ;  behold,  all  things  are  become  new  !" 

X.  On  the  whole,  the  doctrine  of  the  justification  of 
sinners  by  faith  in  Jesus  Christ  appears  to  be  not  only 
agreeable  to  the  scripture,  but  rational,  when  examined 
and  understood ;  there  being  nothing  absurd  or  incon- 
sistent in  it.  The  law  of  God  admits  of  a  substitute  to 
obey  or  to  suffer  for  others  in  their  room  and  stead. 
The  first  man  was  constituted  such,  and  he  was  made  a 
type  and  figure  of  the  second  man,  who  was  to  come, 
the  Lord  from  heaven.  He  was  able  to  do  what  the 
first  man  could  not,  even  to  redeem  sinners  from  the 
curse  of  the  law,  by  taking  the  curse  on  himself,  and 
suffering  it  for  them,  as  well  as  obeying  it  perfectly  ; 
being  made  under  the  law,  and  putting  hinriself  in  their 
place.  Thus  he  has  a  righteousness  which  answers  the 
law  ;  and  therefore  sufficient  for  the  justification  of  all 
those  in  whose  favour  it  can  be  properly  applied,  so  as 
consistently  to  have  the  benefit  of  it,  as  much  as  if  it 
were  their  own  personal  righteousness.  This  can  be 
done  onjy  by  the  sinner's  being  cordially  united  to  him, 
approving  of  his  character,  and  receiving  and  trusting  ill 
him  for  righteousness  and  redemption,  which  is  done  by 
helieiiing  in  him.  Therefore,  "  Christ  is  the  end  of 
the  law  for  righteousness  to  every  one  that  believeth. 
Even  the  righteousness  of  God,  which  is  by  faith  of 
Jesus  Christ,  ur\to  all,  and  upon  all  them  that  believe." 
And  this  righteousness  avails  to  their  complete  justifica- 
tion ;    their  sins  are  pardoned  for  the  sake  of  Chust-, 

VOL.    II.  U 


7'8  On  the  Sifiner-s  Justification        Part  II. 

who  is  the  propitiation  for  their  sins  ;  he  suffering  for 
them,  the  just  for  the  unjust,  has  made  full  atonement  ; 
and  they  are  made  heirs  of  eternal  life,  being  recom- 
mended by  the  merit  and  worthiness  of  Christ,  they 
being  in  him,  and  one  with  him,  as  the  members  and 
head  are  one  body. 

It  is  agreeable  to  reason,  and  common  sense,  that 
one  person  should  have  favour  shewn  to  him,  out  of  re- 
spect to  the  merit  and  worthiness  of  another,  purely  on 
the  account  of  the  relation  the  former  bears  to  the  latter, 
•who  has  no  worthiness  of  such  favour  in  himself,  and  to 
%Yhom  it  would  be  improper  to  shew  such  favour,  were  it 
not  for  his  relation  to  such  a  worthy  person,  by  which 
he  is  in  some  sense  united  to  him.  This  is  really  imput- 
ing the  merit  of  one  person  to  another,  to  recommend 
him  to  fa\'our,  who  has  no  worthiness  in  himself.  Thus, 
if  we  have  a  friend  w  ho  is  very  dear  to  us,  and  has  great 
merit  and  worthiness  with  us,  and  we  see  a  child  in 
wretched  circumstances,  starving  and  naked  ;  when  we 
are  informed  that  he  is  the  son  of  our  friend,  we  shall  be 
disposed  to  shew  him  kindness  and  give  him  relief,  feed 
and  clothe  him  for  the  sake  of  his  father,  out  of  regard 
to  his  merit  in  our  eyes.  Or,  if  such  a  worthy  person, 
who  has  great  merit,  have  a  friend  who  loves  him, 
though  he  may  have  no  worthiness  in  himself,  and  has 
offended  us  ;  yet  if  he  come  recommended  by  this 
worthy  friend  of  ours,  desiring  that  we  would  forgive 
him,  and  shew  him  all  the  kindness  he  wants,  we  shall 
readily  do  it,  wholly  for  the  sake  of  the  worthiness  of 
our  friend,  though  otherwise  it  would  be  proper,  and 
we  should  be  disposed  to  treat  him  with  neglect  and 
contempt  ;  and  this  appears  congruous  and  rational. 

Much  more  is  it  so  in  the  case  before  us.  The  Son 
of  God,  who  is  infinitely  dear  and  worthy  in  his  sight, 
has  expressed  his  love  to  the  Father,  and  zeal  for  his 
honour,  and  the  honour  of  his  law  and  government,  and 
hatred  of  all  sin  against  him,  by  putting  himself  in  the 
place  of  sinners  under  the  law  ;  and  has  borne  the  curse 
of  it  himself  in  the  sinner's  stead,  and  obeyed  it  perfect- 
ly ;  hereby  manifesting  his  love  to  sinful  man,  and  de- 
siie  of  their  salvation,  if  consistent  with  the  honour  of 
Gcd  and  his  law  :    and  that  he  might  make  it  so  for  all 


Chap.  IV.  By  Faith  in  Christ.  79 

those  who  believe  in  him,  has  done  and  suffered  all  this, 
and  in  this  way  has  exerted  himself  to  the  utmost,  that 
they  may  be  pardoned  and  saved,  and  God  honoured 
thereby  :  That  God  may  be  just,  and  the  justifier  of 
him  that  believeth  in  him.  And  in  all  this,  in  which  he 
has  exercised  and  expressed  his  love  of  righteousness, 
and  hatred  of  iniquity,  in  the  best  manner,  and  to  the 
highest  degree  possible,  he  has  merited  infinitely  with 
the  Father ;  he  is  well  pleased  for  his  righteousness  sake, 
and  is  ready  to  give  him  whatever  he  asks ;  especially 
that  for  the  sake  of  which  he  has  gone  through  all  this 
labour  and  suffering.  He  asks  that  he  would  pardon 
and  save  every  guilty  sinner,  who  unites  himself  to  him 
by  believing  on  him,  who  shall  love,  receive,  and  trust  in 
him,  that  his  righteousness  may  be  imputed  to  him,  and 
that  for  his  sake  he  will  justify  and  save  all  such  whom 
he  loves,  and  for  whom  he  has  done  and  suffered  so 
much.*  The  Father  is  so  well  pleased  with  his  right- 
eousness, and  he  is  so  infinitely  dear,  honourable  and 
meritorious  in  his  sight,  that  he  is  ready  to  shew  all 
needed  favour  to  those  who  love  his  Son,  and  believe, 
on  him,  for  his  sake  and  purely  out  of  respect  to  his 
suffering  and  merit,  to  justify  them,  and  give  them  eternal 
life,  though  they  be  in  themselves  infinitely  unworthy 
and  ill  deserving  Thus  the  righteousness  of  Christ  is 
imputed  to  all  them  who  believe  for  their  justification. 
And  who  can  shew  that  there  is  any  thing  unreasonable 
or  contrary  to  the  truth  in  this  procedure  ?  Who  will 
say  it  is  not  perfectly  reasonable  and  proper  ? 


IMPROVEMENT. 

THE  subject  of  this  section  leads  us  to  see,  and  re- 
flect upon  the  wonderful  display  of  infinite  wisdom  in 
the  salvation  of  man,  by  Jesus  Christ. 

It  has  been  observed,  that  wisdom  is  a  moral  excel- 
lence ;  it  is  a  moral  perfection  of  God.  It  is  included 
in  benevolence  or  goodness,  and  cannot  be  separated 
from  it.  Where  there  is  no  benevolence,  there  is  no 
wisdom,  and  where  there  is  no  wisdom,  there  is  no  be- 
*  See  John  xvii. 


80  On  the  Sinner'* s  Justification  Part    II. 

nevolence.  And  there  is  always,  and  in  all  instances, 
as  much  wisdom  as  there  is  goodness,  and  ijice  "versa. 
Yet  it  is  proper  and  necessary  to  distinguish  between 
these,  in  order  to  think  and  speak  most  clearly  of  the 
perfection  of  God.  And  this  is  done  in  the  scripture. 
The  goodness  of  God  is  a  wise  goodness,  is  exercised 
in  the  wisest  and  best  manner,  to  answer  the  best  ends. 
God  is  as  wise  as  he  is  good. 

There  is  a  most  bright  and  glorious  display  of  the 
wisdom  of  God  in  the  redemption  of  man.  Therefore, 
the  gospel  of  the  grace  of  God  is  called  ivisdom,  the 
wisdom  of  God :  And  Christ  is  called  so  :  And  the 
apostle  Paul,  speaking  of  the  redemption  of  man,  has 
the  following  remarkable  expression.  "  According  to 
the  RICHES  OF  HIS  GRACE,  wlicrcin  he  hath  abounded 
towards  us,  in  all  wisdom  and  prudence."* 
And  he  says,  the  angels  learn  the  manifold  wisdom  of 
God,  in  the  redemption  of  his  church  by  Jesus  Christ. 
*'  To  the  intent  that  now  unto  the  principalities  and  pow- 
ers in  heavenly  places,  might  be  known  by  the  church 
the  manifold  wisdom  of  God,  according  to  the 
eternal  purpose  which  he  purposed  in  Christ  Jesus  our 
Lord."t 

In  order  to  lay  the  best  and  most  ample  foundation, 
and  give  opportunity  and  occasion  for  the  greatest  and 
most  glorious  exercise  and  manifestation  of  the  love  and 
grace  of  God,  it  has  been  wisely  ordered  that  there 
should  be  creatures  in  a  state  of  infinite  guilt  and 
wretchedness,  from  whicii  they  could  not  be  delivered 
consistent  with  the  honour  of  the  divine  law,  and  the 
moral  character  and  government  of  God,  unless  a  divine 
person,  the  Son  of  God,  became  a  man,  and  took  upon 
him  the  form  of  a  servant,  putting  himself  under  the 
law,  and  taking  the  sinner's  place,  so  as  to  bear  the 
curse  in  his  stead,  and  die  an  ignominious,  cruel  and 
accursed  death  for  him  :  And  having  thus  suffered,  and 
obeyed  the  law  of  God  in  the  most  trying  circumstances, 
he  is  become  the  author  of  eternal  salvation  to  all  them 
who  obey  him  :  And  in  this  ^\'ay  of  salvation  by  Christ, 
there  is  no  room  for  mere  human  righteousness  and  wor- 
thiness to  come  into  the  account.     The   righteousness 

*  Eph.  i.  8.  t  Cliap.  iii.  10.  11. 


Chap.  IV.  By  Faith  i7i  Christ.  81 

by  which  man  is  accepted  and  justified,  is  a  diijine  righ- 
teousness, the  righteousness  of  God  :  A  righteousness 
of  which  not  a  mere  creature  is  the  author  ;  and  the 
worth  of  it  arises  from  the  dignity  of  the  divine  nature, 
and  not  from  any  worthiness  of  a  mere  creature.  In 
this  way  man  is  emptied  of  all  worthiness  in  himself, 
and  greatly  humbled,  and  brought  into  a  state  of  exceed- 
ing, peculiar  dependence  on  God  ;  and  divine  grace  is 
exalted  and  honoured,  while  the  believer  receives  from 
him  "  abundance  of  grace,  and  of  the  gift  of  right- 
eousness."* 

And  the  redeemed  are  interested  in  this  divine  righ- 
teousness, not  out  of  regard  to  any  worthiness  of  their 
own  ;  but  when  they  are  justified,  they  are  considered  in 
themselves  infinitely  unworthy  ;  and  that  by  which  they 
are  united  to  this  divine  person,  so  as  to  have  the  advan- 
tage of  his  merit,  the  bond  of  union  on  their  part  con- 
sists in  an  exercise  of  soul  in  which  they  discern  and 
acknowledge  that  they  are  infinitely  guilty,  ill  deserving, 
hateful  creatures  ;  that  were  there  not  an  infinitely  mer- 
itorious righteousness  in  Christ,  it  would  not  be  proper 
or  consistent  with  the  law  and  the  perfection  of  God, 
that  they  should  be  pardoned  and  saved  ;  and  that  the 
righteousness  by  which  they  are  justified,  is  that  of  a 
divine  person,  the  righteousness  of  God.  They  there- 
fore ascribe  every  good  they  receive,  every  thing  better 
tlian  endless  destruction,  to  the  free  sovereign  grace  of 
God,  and  give  him  all  the  glory  of  it.  This  is  "to  be. 
justified  freely  by  his  grace  through  the  redemption  that 
is  in  Jesus  Christ :  And  it  is  of  faith,  that  it  might  be  by 
grace. "t  *' By  grace  are  ye  saved  through  faith." 
And  the  aposde  adds,  "  And  that  not  of  yourselves,  it 
is  the  gift  of  God.  "J  This  leads  to  observe,  that  the  faith 
by  which  men  are  united  to  Christ,  is  the  free,  sovereign 
gift  of  God,  in  renewing  their  hearts,  and  forming  them 
to  such  an  exercise  ;  in  which  he  acts  as  an  absolute 
sovereign,  and  has  mercy  on  whom  he  will  have  mercy. 

Every  thing  is  so  ordered  in  the  work  of  redemption, 

as  to  give  the  greatest  occasion  and  advantage,  and  the 

best  opportunity  for  the  exercise  of  the  infinite  goodness 

and  grace  of  God  ;    and  in  such  a  manner  as  to  make  it 

•  Eph.  V.  17->  t  Rom.iii.  24.  iv.lSo  *  Eph.  ii.  8. 


32  On  the  Sinner'' s  Justification         Part  II. 

most  visible  to  creatures  :  And  the  redeemed  are  put 
under  the  best  ad\'antage  to  see  it  in  the  extent  and  glo- 
ry of  it,  and  be  properly  affected  with  it.  The  empti- 
ness and  nothingness  of  the  creature,  his  infinite  depen^ 
dence  on  God,  the  fountain  of  being  and  all  good  ;  the 
infinite  sufficiency  for  the  creature,  even  for  infinitely 
guilty  and  wretched  creatures,  and  his  free,  sovereign, 
unbounded  love  and  grace,  are  here  set  in  the  most  ad- 
vantageous and  striking  light,  especially  to  the  redeem- 
ed ;  so  that  in  the  final  issue  of  things,  when  redemption 
is  perfected,  God  will  appear  in  the  clearest  light  possi- 
ble, to  be  ALL  IN  ALL.*  And  they  wiU  rcccivc  un- 
speakably greater  good,  than  they  could  have  wanted, 
or  were  capable  of,  had  they  not  sinned,  and  had  there 
been  no  divine  Mediator  and  righteousness.  And  all 
*'  to  the  praise  of  the  glory  of  his  grace,  "f 

Now  the  wisdom  of  God  has  contrived  and  laid  the 
plan  for  all  this.  Therefore  it  is  manifested,  and  glori- 
fied in  this  exercise  and  display  of  divine  grace,  in  which 
God  hath  abounded  in  all  ivisdom  and  prudence.  Here 
the  wisdom  of  God  is  set  in  the  most  conspicuous, 
pleasing  light,  which  draws  the  attention,  raises  the  ad- 
miration, influences  the  love,  and  exalts  the  praise  of 
angels.  And  all  who  understand  the  gospel  will  cor- 
dially join  with  them,  and  with  St.  Paul,  in  his  rapture 
and  doxology  :  "  O  the  depth  of  the  riches,  both  of 
the  ivisdom  and  knowledge  of  God  !  Now  unto  the  King 
eternal,  immortal,  invisible,  the  only  vtise  god,  be 
honour  and  glory,  forever  and  ever.  Amen.  "J 

II.  In  the  view  of  this  subject,  we  see  how  and  in 
what  respects  the  law  is  established  in  the  justification 
of  sinners  by  faith  in  Christ. 

The  apostle  Paul  says,  the  law  is  established  in  this 
way.  "  Do  we  then  make  void  the  law  through  faith  ? 
Yea,  we  establish  the  law."|j  And  when  vv'e  consider 
what  saving  faith  is,  and  how  the  sinner  is  justified  by 
faith,  we  may  see  on  what  ground  this  is  asserted. 

The  whole  work  of  the  Redeemer  in  his  incarnation, 
obedience  and  sufferings,  had  reference  to  the  law,  in 
order  to  establish  that,  and  magnify  it,  and  make  it  hon- 
ourable, consistent  with  the  pardon  and  salvation  of 
•1  Cor.  XV.  28.    jEph.i.S.    tRom.  xi.33.       1  Tim,  i.  17.     |)  Rom.iii.  31- 


Chap.  IV.  By  Faith  in  Christ.  S3 

the  sinner  who  believeth  in  Jesus.  He  was  made  under 
the  law  with  this  view,  in  order  to  suffer  the  curse  of  it, 
and  obey  it  in  the  room  of  sinners,  as  their  substitute 
and  surety,  and  in  this  way  obtain  the  righteousness  of 
the  law  for  them,  that  he  might  be  "  the  end  of  the  law 
foi"  righteousness  to  every  one  that  believeth." 

That  the  law  might  be  maintained  and  established  by 
vicarious  obedience  or  suffering,  or  by  a  substitute,  was 
made  know  n  when  man  was  first  created,  as  has  been 
shewn.  The  first  substitute  or  public  head  failed  of 
obedience,  and  introduced  sin  and  condemnation,  which 
by  divine  constitution  extended  to  all  his  posterity.  All 
mankind  are  by  the  disobedience  of  the  first  man  con- 
stituted sinners,  and  by  sinning  are  under  the  curse  of 
the  law  ;  from  which  they  cannot  be  delivered,  without 
abolishing  the  law,  unless  it  be  suffered  by  them,  or  a 
substitute.  They  could  not  suffer  this  curse  and  sur- 
vive it  :  for  the  evil  implied  in  it,  and  which  they  de- 
served, is  infinite.  And  for  the  same  reason,  no  mere 
creature  in  heaven  or  earth  could  be  a  substitute  to 
suffer  it  in  their  room.  But  the  last  Adam,  the  second 
man,  who  is  the  Lord  from  heaven,  is  able  to  take  the 
curse  on  himself  and  suffer  it,  and  yet  survive  ;  and 
having  by  this  made  full  atonement  for  sin,  and  satisfied 
the  threatening  of  the  law  ;  and  by  his  obedience  done 
all  that  is  required  of  man,  in  order  to  his  justification, 
he  has  introduced  a  complete  and  everlasting  righteous- 
ness ;  so  that  he  to  whom  it  may  be  properly  im- 
puted, and  he  have  the  advantage  of  it,  as  much  as  if  it 
\A'ere  his  own  personal  righteousness,  and  he  stood  per- 
fectly right  in  the  sight  of  the  law,  may  be  justified, 
perfectly  consistent  with  the  law  ;  and  the  law  be  more 
established,  respected  and  honoured  by  the  divine 
righteousness  of  the  Mediator,  than  it  would  have  been 
by  the  eternal  sufferings  of  every  transgressor,  and  the 
obedience  of  all  creatures. 

But  no  man  can  be  justified  by  the  righteousness  of 
Christ,  unless  he  unite  himself  to  him  by  faith  in  him  ; 
in  which  he  is  brought  to  see  and  heartily  acknowledge 
the  law  which  curses  every  transgressor  of  it,  to  be  holy, 
just  and  good,  and  that  he  may  be  justly  destroyed  for- 
ever for  his  sin,  and   if  he  be  pardoned  and  saved,  it 


84  On  the  Co'ueimnt  of  Grace.  Part  II. 

must  be  wholly  by  free,  undeserved,  sovereign  grace  to 
him,  while  he  receives  this  favour  purely  on  the  account 
of  the  righteousness  of  Christ.  And  he  highly  approves 
of  it,  and  is  greatly  pleased  that  the  Mediator  has  done 
and  suffered  so  much  to  establish  and  honour  the  law, 
so  as  to  become  the  end  of  the  law  for  righteousness  to 
him  who  believeth,  and  trusts  in  him  in  the  character  of 
*'  the  Lord  our  righteousness."*  Thus  the  believer  is 
a  friend  to  the  law  of  God,  and  does  not  wish  to  be 
saved  in  any  way  inconsistent  with  it.  And  by  faith  he 
is  conformed  to  it,  in  the  requirement  of  it,  in  a  nieas- 
ure,  and  it  is  written  on  his  heart.  And  he  feels  hiniself 
under  indispensable  obligation  to  perfect  obedience 
to  the  law,  as  an  unerring,  excellent  and  perfect  rule, 
and  acknowledges  that  every  thing  in  him,  contrary  to 
this  law,  and  that  does  not  come  up  to  all  that  it  requires, 
is  inexcusable  wickedness.  And  he  looks  to  Christ  and 
trusts  in  him  to  bring  him  to  a  perfect  conformity  to  the 
law  of  God,  as  without  that  he  cannot  be  completely 
happy,  and  in  which,  in  a  great  measure,  his  salvation 
consists.  At  the  same  time  he  is  watching  and  fighting 
against  sin  and  Satan,  and  pressing  forward  after  perfect 
holiness,  working  out  his  own  salvation  with  fear  and 
trembling. 

Thus  the  law,  both  in  the  precepts  and  threatenings 
of  it,  is  every  way  regarded,  maintained  and  established, 
in  the  justification  of  sinners  by  faith  in  Christ,  and  is 
much  more  honoured  than  it  could  have  been,  had  there 
been  no  Redeemer,  and  all  transgressors  of  the  law  had 
perished,  or  had  it  never  been  transgressed. 


Section  VIII. 

On  the  Covenant  of  Grace. 

THE  covenant  of  grace,  when  understood  in  the 
most  extensive  sense,  comprehends  all  the  designs  and 
transactions  respecting  the  redemption  of  man  by  Jesus 
Christ,  in  opposition  to  the  covenant  of  works,  or  law  of 
works,  imder  which  man  was  first  made  ;  and  is  the 
*  Jer.  xxUi.  6. 


Chap.  IV.  On  the  Covenant  of  Grace,  85 

same  with  the  gospel,  considered  in  its  origiriM,  and 
the  form  in  which  it  is  administered,  and  the  efl'ects  of 
it. — In  this  view,  it  comprehends  the  eternal  purpose  of 
God  the  Father,  Son  and  Holy  Ghost,  to  redeem  man, 
fixing  the  manner  of  it,  and  every  thing  that  relates  to  it, 
and  entering  into  a  mutual  agreement  or  covenant  ;  in 
which  the  part  which  each  person  should  perform,  as 
distinguished  from  the  other,  was  fixed  and  voluntarily 
undertaken.  The  Father  is  represented  in  scripture, 
as  first  in  this  great  affair,  as  giving  and  sending  the  Soa 
to  redeem  man  ;  and  determining  the  number  and  the 
individuals  of  the  human  race  to  be  redeemed,  aiid  giv- 
ing them  to  the  Son,  to  redeem  them,  and  promising 
that  he  should  be  upheld  in  this  work,  and  carried 
through  it,  and  be  satisfied  in  his  reward,  and  the 
salvation  of  those  who  were  given  to  him.  The  Son 
agreed  to  all  this,  and  undertook  the  part  he  was  to  act, 
saying,  "  Lo,  I  come  :  I  delight  to  do  thy  will,  O  my 
God."  The  Holy  Spirit  undertakes  to  do  the  great 
part  assigned  to  him  in  this  work,  particularly  as  the 
agent  by  whom  the  apphcation  of  redemption  is  made 
to  the  elect,  by  sanctifying  them,  and  effecting  a  union 
beiuecn  the  Redeemer  and  them  ;  and  by  dwelling  in 
thcni  foiever,  us  the  spirit  of  love  and  holiness.  But 
this  covenant  transaction  is  more  particularly  and  often 
mentioned,  as  taking  place  between  the  Father  and  the 
Son  ;  though  not  excluding  the  Holy  Spirit. 

It  is  needless  to  recite  the  numerous  passages  of 
scripture  which  represent  the  matter  in  this  light,  and 
refer  to  this  covenant,  to  him  who  is  acquainted  with 
his  Bible.  That  such  a  covenant  must  take  place 
between  the  persons  of  the  adorable  trinity,  is  certain 
from  the  divine  decrees  ;  and  necessarily  implied  in 
this  one  sentence  of  the  apostle  James,  "  known  unto 
God  are  all  his  works,  from  the  beginning  of  the 
world."*  This  covenant  may  be  considered  as  in- 
cluding the  whole  of  redemption  of  man,  as  every  thing 
relating  to  it  is  hereby  fixed,  and  they  who  are  to  be 
redeemed  have  redemption  secure^  to  them  ;  and  the 
Mediator  covenanted  as  the  public  head  of  his  peo- 

voi.  II.  12 

♦  Acta  ?v,  18. 


8^  On  the  Conjenant  of  Grace.  Part  II. 

pie,  and  their  salvation  was  made  sure  ;  and  in  this  re- 
spect they  are  all  included  in  this  covenant.  And  this 
may  be  called  a  covenant  of  grace,  as  it  is  the  effect  and 
expression  of  sovereign  love  and  grace,  and  is  the  foun-* 
dation  of  all  the  favour  and  free  grace  which  is  to  be 
given  to  the  redeemed  church  to  eternity,  and  compre- 
hends it  all. 

But  there  is  a  covenant  transaction,  which  takes  place 
between  God  in  Christ,   and  every  believer,  when  the 
gospel  is  cordially  embraced.     This  is  often  mentioned 
.  in  scripture,  and  God  is  said  to  enter  into  covenant  with 
men,  and  believers  are  said  to  be  in  covenant  ;    and  to 
make  a  covenant  with  himj   and  enter  into  covenant ; 
and  lay  hold  of  God's  covenant,  &c.     This- is  a  covenant 
distinct  and  different  from  that  which  has  been  men- 
tioned between  the  persons  ia  the  Trinity,   or  more  ex- 
pressly,  between  the  Father  and  the  Son  ;  though  this 
eternal  covenant  comprehends  that  made  in  time  w'lih. 
believer^,  in  the  manner  which  has    been  mentioned. 
This  distinction,  therefore,  must  be  made  and  kept  in 
view,  would  we  think  and  speak  clearly  and  intelligibly 
on  this  subject.     They  who  have  been  sensible  of  this, 
liave  distinguished  them  by  different  names,  calHng  the 
first,  the  coi^enant  of  redemption^  and  the  last,  the  co'vetiant 
of  grace,  without   designing  hereby  to  exclude  grace 
from  the  former,  or  to  consider  it  as  not  comprehending 
the  latter,  in  the  sense  above  explained.     But  the  differ- 
ence consists  partly  in  the  different  parties  covenanting ; 
the  former  is  between  the  divine  persons  of  the  Godhead, 
or  the  Father  and  the  Son  ;    the  latter  between  these  di- 
vine persons,  or  God  in  Christ,  and  sinful  man  :  Partly, 
in  the  different  promises  and  mutual  engagements  be- 
tween the  parties  covenanting. 

This  may  be  illustrated  in  some  measure,  perhaps,  by 
the  following  instance.  The  son  of  a  great  king,  and  the 
king  himself,  had  compassion  on  a  poor  wretched 
woman,  who  had  been  guilty  of  a  capital  crime,  and  was 
condemned  to  be  put  to  death  ;  and  devised  means  to 
save  her,  and  bring  her  to  the  honour  and  happiness  of 
being  the  wife  of  the  son.  In  order  to  this,  and  to  make 
it  consistent  with  the  laws  of  the  kingdom,  and  the  hon- 
our of  the  father  and  son,  the  latter  must  go  through  a 


Chap.  IV.         On  the  Coijcnant  of  Grace.  87 

scene  of  suftering  and  disgrace.  The  son  willingly  un- 
dertook this ;  and  the  father  engaged  to  give  him  all 
the  necessary  assistance  and  support  through  the  whole  : 
And  in  consequence  of  his  doing  this,  and  as  a  proper 
reward  for  his  virtue,  to  give  him  a  place  on  his  throne, 
and  to  cause  the  A\oman  to  consent  to  be  his  wife, 
though  she  was  now  a  great  enemy  to  him ;  and  to 
grant  to  her  a  free  pardon,  and  that  the  son  should  make 
her  as  rich,  honourable  and  happy  as  he  desired  ;  taking 
her  into  the  nearest  relation  and  union  to  himself.  This 
agreement  and  covenant  being  made  between  the  father 
and  the  son,  the  latter  went  through  all  the  suftering  and 
disgrace,  which  he  had  promised  to  do,  and  was  receiv- 
ed to  the  power  and  honour  which  the  father  had  promised. 

The  son  being  invested  with  authority  and  power  to 
reclaim  the  woman,  and  bring  her  to  consent  to  marry 
him,  applied  to  her,  and  let  her  know  all  that  had  been 
done  by  him,  in  order  to  her  being  pardoned,  and  re- 
ceived to  the  greatest  honour  and  happiness,  upon  her 
consenting  to  be  his  wife  ;  and  offered  himself  to  her  to 
be  her  friend  and  husband,  and  do  all  for  her  which  she 
could  want  or  desire,  if  she  ivould  consent  to  be  his  wife  ; 
and  give  herself  up  to  him  to  be  thus  related  and  united 
to  him.  The  woman  freely  consented  to  the  proposal  of 
the  prince,  and  accepted  of  his  kind  offer  ;  and  relying 
on  his  faithfulness  and  goodness,  engaged  to  do  the  duty 
of  a  wife  to  him.  Thus  a  particular  covenant  was  made 
and  took  place  between  them,  by  their  mutual  promises 
to  each  other. 

When  Christ,  the  Mediator,  had  finished  the  part  as- 
signed to  him,  and  which  he  had  engaged  in  the  cove- 
nant of  reden^tion,  in  taking  upon  him  the  form  of  a 
servant,  and  becoming  obedient  unto  death,  he  was 
raised  from  the  dead,  and  exalted  to  the  throne  of  the 
imiverse,  and  made  head  overall  things  to  the  church,  as 
a  reward  for  the  great  work  which  he  had  finished  by  his 
obedience  and  sufferings,  by  which  he  was  openly  ap- 
proved and  justified,  as  Mediator  between  God  and 
man  ;  and  power  was  given  unto  him  over  all  flesh,  that 
he  should  give  eternal  life  to  as  many  as  were  given  to 
hipi  by  the  Father.* 

*  Jo^in  xvii.  2. 


88  On  the  Co'uenant  of  Grace.         Part  II, 

And  he  has  ordered  the  gospel  to  be  preached  to  men, 
declaring  his  character,  works  and  designs,  and  pub- 
lishing the  way  of  salvation  by  him,  and  freely  offering 
it  to  all  who  will  accept  of  it,  and  promising  that  all  who 
believe  on  him,  giving  themselves  to  him  to  be  his  dis- 
ciples and  servants,  shall  be  saved.  This  is  the  sum  of 
the  covenant  of  grace,  as  it  is  published  and  preached 
in  the  gospel  of  the  grace  of  God  :  And  every  one  who 
embraces  it  enters  into  this  covenant ;  for  this  is  the 
only  condition  on  man's  part ;  and  by  this,  men  are  en- 
titled to  all  the  promises  of  the  covenant,  and  salvation 
is  made  sure  to  them. 

The  following  things  may  be  observed,  concerning 
this  covenant. 

1.  All  the  promised  blessings  and  good  things  con- 
tained in  this  covenant  are  made  sure  to  the  believer  on 
his  first  believing,  and  entering  into  covenant ;  because 
one  of  the  promises  of  this  covenant,  as  proposed  to 
men  by  God,  is,  that  he  who  once  believes  and  accepts 
of  the  offer  made,  shall  persevere  in  his  adherence  to  it, 
and  never  fall  from  it,  so  as  to  fail  of  the  blessings  of  it. 
It  is  in  this  respect  an  euerlasiing  covenant,  as  it  ensures 
everlasting  life,  and  can  never  fail,  or  be  broken,  by  eith- 
er party  in  covenant.  This  is  the  covenant  described  in 
the  follo\\'ing  words,  "  And  I  will  make  an  e'uerlasting 
covenant  with  them,  that  I  \vill  not  turn  away  from 
them,  to  do  them  good  ;  but  I  will  put  my  fear  in  their 
hearts,  that  they  shall  not  depart  Jrom  me.'''*^  This  is  the 
covenant  of  which  David  speaks,  as  comprising  the 
whole  of  his  salvation,  and  all  his  desire. f  The  tenor  of 
the  covenant  of  grace  is  stated  as  follows  :  '*  This  is 
the  covenant  that  I  will  make  with  the  house  of  Israel 
after  those  days,  saith  the  Lord  ;  I  will  put  my  laws  in- 
to their  mind,  and  write  them  in  their  hearts :  And  I 
will  be  to  them  a  God,  and  they  shall  be  to  me  a  people. 
And  they  shall  not  teach  e^  ery  man  his  neighbour,  and 
every  man  his  brother,  saying,  know  the  Lord  ;  for  all 
shall  know  me,  from  the  least  to  the  greatest.  For  I 
will  be  merciful  to  their  unrighteousness,  and  their  sins, 
and  their  iniquities  will  I  remember  no  more."f 

•  Jer.  xxxii.  ^.  \  2  Sam.  xxiii,  5.  %  Heb.  viii.  10, 11,  1^, 


Chap.  IV.         On  the  Covenant  of  Grace.  89 

2.  This  covenant  is  called  in  scripture,  a  new  and 
second  covenant,  in  distinction  from  another  and  forego- 
ing covenant. 

The  covenant  between  God  the  Father,  and  the  sec- 
ond person  of  the  Trinity,  is  a  new  and  second  covenant. 
The  first  covenant  was  between  God  and  the  first  Adam, 
as  representing  all  mankind,  as  their  public  head. 
That  between  God,  and  the  last  Adam,  the  Redeemer 
of  men,  the  second  public  head,  is  a  second  covenant, 
and  a  new  one.  And  this  lays  the  foundation  of  the  cov- 
enant between  God  and  man,  of  which  we  are  now  speak- 
iHg,  and  really  implies  it,  as  has  been  observed. 

But  this  covenant  between  God  the  Redeemer,  and 
those  who  believe  in  him,  is  expressly  called  a  new  cov- 
enant, as  it  is  a  covenant  of  grace,  and  herein  distin- 
guished from  the  covenant  of  works,  under  which  all 
mankind  were,  antecedent  to  redemption  by  Christ  : 
And  which  was  brought  into  view,  and  kept  most  in 
sight  under  the  Mosaic  dispensation.  The  covenant 
made  with  the  children  of  Israel  was  in  the  form  of  a 
covenant  of  works.  The  law  of  works  was  exhibited 
first,  and  brought  most  clearly  into  sight,  that  it  might 
be  known  to  be  what  it  really  is  :  Apd  the  covenant  of 
grace,  or  the  gospel,  though  revealed,  and  contained  in 
that  covenant,  was  not  set  in  open  light,  but  covered, 
and  in  a  measure  hid  under  the  types  and  shadows  of 
that  covenant ;  and  under  the  form  of  a  covenant  of 
works,  as  the  nucleus  or  kernel  is  covered  and  hid  with 
the  husk  or  shell  that  surrounds  it  :  So  that  they  who 
were  not  spiritual,  discerning  and  attentive,  saw  only  the 
outside,  and  considered  it  as  wholly  a  covenant  of 
works  ;  and  hoped  for  justification  by  it,  in  that  view. 
It  is  certain  this  was  the  case  with  the  nation  of  the 
Jews  in  general,  in  the  apostles'  days.  They  sought 
righteousness  and  justification,  as  it  were,  by  the  works 
of  the  law.  They  were  ignorant  of  God's  righteousness, 
and  attempted  to  establish  their  own  righteousness,  the 
righteousness  of  the  lavv.^  This  form  of  a  covenant  of 
works  is  represented  by  ^he  veil  which  Moses  put 
over  his  face,  when  speaking  to  the  people.  "  So  that 
the  children  of  Israel  could  not  steadfastly  look  to  tlie 
•  Rom.  ix.  32.  x.  3. 


yO  On  the  Covenant  of  Grace,  Part  II. 

end  of  that  which  was  to  be  abolished  :  But  their  minds 
were  blinded  :  For  even  to  the  days  of  the  apostles,  the 
same  veil  remained  in  the  reading  of  the  Old  Testa- 
ment, (or  the  old  covenant ; )  but  even  to  that  day,  when 
Moses  was  read,  the  veil  was  upon  their  heart."*  In 
this  view  of  it,  and  considered  as  exhibiting  the  cove- 
nant of  works,  St.  Paul  calls  the  giving  the  law  from 
Mount  Sinai,  and  that  dispensation,  "The  ministration 
of  death  and  condemnation,  written  and  engraven  on 
stones. "t  It  is  therefore  said,  "  The  law  was  given  by 
Moses  ;  but  grace  and  truth  came  by  Jesus  Christ."! 
The  dispensation  under  Moses  was  a  legal  dispensation, 
exhibiting:  law,  in  the  form  of  a  covenant  of  ^vorks  : 
One  particular,  and  perhaps  the  principal  design  of  it, 
was  to  reveal  the  divine  law,  in  the  strictness,  extent 
and  glory  of  it  ;  as  necessary  to  prepare  for  the  clear 
and  open  manifestation  of  the  covenant  of  grace  ;  which 
was  then  in  a  great  measure  hid,  and  more  obscurely 
revealed  under  shadows  and  types,  and  in  other  ways  ; 
so  that  the  whole  was  but  a  shadow  of  the  good  things  of 
the  covenant  of  grace.  |1 

Therefore,  the  revelation  made  by  Moses,  is  called 
t/ie  laiv  :  And  the  covenant  into  which  the  children  of 
Israel  entered,  is  represented  as  a  legal  covenant,  a  cov- 
enant of  works,  to  which  the  covenant  of  grace  is  op- 
posed, as  another  and  a  new  covenant.  A  few  quota- 
tions from  scripture,  out  of  many  that  might  be  men- 
tioned, will  ascertain  this.  "  But  now  he  (Jesus)  hath 
obtained  a  more  excellent  ministry,  (than  the  high  priests 
under  the  law  of  Moses)  by  how  much  also  he  is  the 
Mediator  of  a  better  co'ucnant,  which  was  established  up- 
on better  promises.  For  if  that  first  covenant  had  been 
faultless,  then  should  no  place  have  been  sought  for  the 
.'second.  For  finding  fault  with  them,  he  saith.  Behold 
the  days  come,  saith  the  Lord,  when  I  will  make  a  tiew 
covenant  with  the  house  of  Israel,  and  with  the  house  of 
Judah  :  Not  according  to  the  covenant  which  I  made 
with  their  fathers,  in  the  day  when  I  took  them  by  the 
hand  to  lead  them  out  of  the  land  of  Egypt  ;  because 
they  continued  not  in  my  covenant,  and  I  regarded  them 
not,  saith  the  Lord."^     Therefore  the  gospel  is  called 

*  2  Cor.  ui.  IS,  14, 15.       f  2  Cor.  iii.  7,  9.       *  John  i.  17. 
\\  Heb.  X.  1.  §  Heb.  viii.  6. 7, 8, 9. 


Chap.  IV.         On  the  Coiienant  of  Grace.  91 

the  Nev)  Testament^  and  the  Mosaic  dispensation  is  caU- 
ed  the  Old  Testament.^  "Who  hath  niade  us  able 
ministers  of  the  Nenjo  Testament,  For  until  this  day, 
remaineth  the  same  veil  untaken  away,  in  reading  the 
Old  Testament^  which  veil  is  done  away  in  Christ. "f 

3.  The  covenant  of  grace  has  been  revealed  to  man, 
and  has  been  administered  in  different  forms,  and  bv 
various  methods,  ever  since  the  first  intimation  of  mercy 
to  sinners,  made  soon  after  the  first  apostasy  ;  and  by 
it  all  true  believers  have  been  saved  from  that  time  to 
this  ;  and  none  have  been  saved  in  any  other  way  ;  nor 
will  any  be  saved  in  any  other  way  but  this,  to  the  end 
of  the  world.  And  in  this  respect  it  is  an  everlasting 
covenant.  This  covenant  was  made  known  to  Adam, 
and  was  administered,  to  the  Scilvation  of  all  the  truly 
pious  from  Adam  to  Noah,  and  from  Noah  to  Abraham, 
and  from  him  to  Moses.  And  nothing  but  the  wicked- 
ness of  man,  and  his  opposition  to  the  things  contained 
and  implied  in  this  covenant,  has  prevented  the  publica- 
tion of  it  to  every  one  of  the  human  race,  and  their  sal- 
vation by  it.  And  from  Moses  to  the  coming  of  Christ, 
the  covenant  of  grace  was  made  known  and  administer- 
ed ;  and  the  gospel  was  preached  to  the  children  of  Is- 
rael, through  all  that  time,  and  all  the  pious  were  saved 
by  it,  though  it  was  covered  under  the  form  of  a  cove- 
nant of  works,  as  has  been  observed  and  explained. 

The  law,  as  a  covenant  of  works,  was  not  exhibited 
in  the  revelation  made  to  the  children  of  Israel  by  Moses, 
as  it  has  been  now  explained,  under  the  notion  that  any 
man  could  obtain  the  favour  of  God,  and  be  saved  by 
this  law  or  covenant ;  for  this  was  impossible.  But 
this  law  was  thus  revealed  and  added,  that  it  might  be 
known  what  the  law  was,  and  that  men  might  be  hereby 
convinced,  that  no  man  can  be  justified  by  the  ^vorks  of 
the  law,  as  by  his  sins  he  is  under  the  curse  of  it  ;  and 
that  under  this  conviction,  and  despairing  of  salvation 
by  the  covenant  of  works,  they  might  be  led  to  under- 
stand and  embrace  the  covenant  of  grace,  the  way  of 
salvation  by  faith  in  the  Redeemer.  This  is  the  light  in 
which  this  point  is  set  by  the  apostle   Paul.     "  Is  the 

*  The  satoe  word,  io  the  original,  is  translated  testamenf  and  covrnant'. 
t  2  Cpr.  iii.  6.  14. 


92  On  the  Co'omant  of  Grace,  Part  IL 

law  then  against  the  promises  of  God  ?  God  forbid. 
For  if  there  had  been  a  law  which  could  have  given  life, 
verily  righteousness  should  have  been  by  the  law.  But 
the  scfipture  hath  concluded  all  under  sin,  that  the 
pioniise  by  faith  of  Jesus  Christ  might  be  given  to  them 
thai  believe."*  This^was  the  end  which  the  revelation 
of  this  law  answered,  to  those  who  were  saved  under 
that  dispensation  ;  and  it  is  suited  and  designed  to  an- 
swer this  same  end  to  those  who  shall  be  saved,  to  the 
end  of  the  ^^•orld  :  For  by  the  law  thus  revealed,  is  the 
knowledge  of  sin,  and  the  curse  of  God,  under  which  all 
men  are,  who  do  not  believe  in  Christ.  Thus  St.  Paul 
states  the  matter,  with  regard  to  himself.  *'  I  had  not 
known  sin  but  by  the  law  ;  for  I  had  not  known  lust, 
except  the  law  had  said,  I'hou  shalt  not  covet  :  For 
without  the  law  sin  was  dead.  1  was  alive  without  the 
law  once ,;  but  whei^the  commandment  came,  sin  re- 
vived, and  I  died."t 

Though  the  Redeemer  had  not  actually  performed 
and  gone  through  what  he  had  undertaken  to  do  and 
suffer  ;  yet  it  being  engaged  and  made  certain,  all  be- 
lievers who  lived  before  his  incarnation,  were  saved  by 
virtue  of  his  sufferings  and  obedience,  which  were  cer- 
tain to  take  place,   in  due  time. 

4.  The  difference  and  opposition  between  the  cove- 
nant of  works  and  the  new  covenant,  the  covenant  of 
grace,  has  been  particularly  stated  in  the  two  preceding 
sections.  The  former  requires  perfect  obedience,  as  the 
condition  of  life,  as  the  price  to  recommend  to  the  fa- 
vour of  God,  which  is  the  righteousness  of  the  law  of 
works.  The  latter  consists  in  a  testimony  and  promise 
on  God's  part,  requiring  nothing  of  man,  but  that  belief 
of  this  testimony  and  promise,  which  implies  a  cordial 
reception  of  the  good  things,  exhibited  and  offered  in 
this  covenant,  without  offering  any  thing  as  the  price  of 
them  ;  but  receiving  them  as  a  free  gift  to  a  sinner,  in- 
finitely guilty  and  wretched.  The  condition  of  the 
first  is  out  of  the  reach  of  man.  It  is  impossible  he 
should  obtain  righteousness  by  it,  because  he  is  a  sinner. 
The  last  is  possible  to  all,  and  saves  every  one  who  be- 
li,eveth. 

•  Gal  iii.  21,  22-  f  Rom.  vii.  7,  8,  9 


Chap.  IV.         On  the  Co'uenant  of  Grace.  93 

The  apostle  Paul  states  the  difference  and  opposition 
between  these  two  covenants,  Irom  the  writings  of 
Moses  ;  which  proves  that  both  these  covenants  were 
revealed  in  that  dispensation.  His  words  are  these  : 
"  Moses  describeth  the  righteousness  which  is  of  the 
law,  that  the  man  which  dotii  those  things,  chall  live  by 
them.*  But  the  righteousness  which  is  of  faith,  speak- 
eth  on  this  wise  :  Say  not  in  thine  heart,  who  shall 
ascend  into  heaven  ?  (that  is,  to  brmg  Christ  down)  or 
who  shall  descend  into  the  deep  ?  (that  is,  to  bring 
Christ  again  from  the  dead.)  But  what  saithit?  The 
word  is  nigh  thee,  even  in  thy  mouth,  and  in  thy  heart.f 
That  is,  the  word  of  faith  which  we  preach,  that  if  thou 
shalt  confess  with  thy  mouth  the  Lord  Jesus,  and  shalt 
believe  in  thy  heart  that  God  raised  him  from  the  dead, 
thou  shalt  be  saved. "| 

5.  In  the  preaching  of  the  gospel,  the  covenant  of 
grace  is  proposed,  and  the  blessings  it  contains  are  of- 
fered to  all  to  whom  it  comes,  upon  their  believing,  and 
heartily  approving  the  way  of  salvation  therein  proposed. 
For  all  who  thus  comply,  come  up  to  the  condition  of 
the  covenant,  on  tlieir  part,  and  consequently  are  inter- 
ested in  all  the  promises  of  it. 

The  atonement  and  righteousness  of  Christ  is  suffi- 
cient for  the  justification  and  salvation  of  all  them  who 
believe,  be  they  ever  so  many,  even  all  the  human  race. 
Therefore  the  offer  of  salvation  is  made  to  all,  without 
exception,  and  salvation  is  promised  to  aJl  who  believe, 
or  willingly  embrace  the  offer,  to  which  they  are  invited 
and  commanded.  The  direction  and  command  is  tQ 
preach  the  gospel  to  all  nations,  to  every  creature. 
But  this  cannot  be  done  if  the  blessmgs  of  the  covenant 
of  grace  be  not  offered  to  all,  even  pardon,  justification 
and  salvation,  who  are  willing  to  receive  them.  For  it 
is  no  gospel,  no  good  news,  to  those  to  whom  this  offer 
and  invitation  cannot  be  made.  The  gospel  cannot  be 
preached  to  the  devils,  because  the  oftbr  of  salvation 
cannot  be  made  to  them,  on  any  condition  whatsoever  : 
And  if  there  be  any  of  mankind  to  whom  this  offer .  may 
not  be  made,  the  gospel  can  no  more  be  preached  to 
them,  than  to  the  fallen  angels. 

VOL.    II.  13 

*  See  Leyit,  svUi.  5.       f  See  Deut.  xxx.  11, 12, 13,  14.     *  Rom,  x,  5—9. 


94  On  the  Covenant  of  Grace,        Part  IL 

The  gospel  may  be  preached,  and  all  die  blessings  of 
die  covenant  of  grace  be  offered  to  those  who  are  not 
willing  to  accept  of  the  offer,  and  never  will  believe  the 
report,  and  be  saved.  It  is  contrary  to  all  reason  and 
common  sense,  to  say,  that  no  good  thing  can  be  offer- 
ed to  him  who  is  not,  and  never  can  be  persuaded  to  be 
willing  to  accept  it  ;  that  his  rejecting  the  thing  offered, 
renders  it  no  offer  to  him,  and  annihilates  the  good  will 
and  kindness  of  him  who  made  the  offer  :  Therefore, 
that  there  can  be  no  goodness  manifested  or  exercised, 
in  making  an  offer  of  the  greatest  good  to  him  who  does 
not  receive  it ;  and  there  is  really  nothing  offered.  But 
all  this  is  implied  in  saying  that  salvation  by  Christ 
cannot  be  offered  to  those  vilio,  by  rejecting  him,  shall 
not  be  saved,  but  perish  forever. 

It  is  known  to  God,  that  some  to  whom  the  gospel  is 
preached,  and  salvation  by  Christ  offered,  will  reject 
it,  and  who  they  are  who  will  do  so,  and  consequently 
fail  of  salvation.  But  if  their  refusing  the  offer,  be  con- 
sistent  with  their  having  it  really  made  to  them  ;  then 
the  knowledge  that  they  will  refuse  to  accept  it,  cannot 
render  the  offer  less  real  and  sincere. 

But  that  the  blessings  of  the  covenant  of  grace  are 
offered  to  all,  without  exception  ;  and  all  to  whom  the 
gospel  comes,  are  invited  and  commanded  to  repent 
and  believe,  is  as  evident  and  certain  a  truth,  as  any  con- 
tained in  the  Bible.  When  Christ  sent  his  disciples  to 
preach,  he  directed  them  to  say  to  all,  "  Repent,  for  the 
kingdom  of  heaven  is  at  hand."  "  And  they  went  out 
and  preached  that  men  should  repent."*  And  they 
offered  peace  and  salvation  to  every  person  in  the  houses, 
into  which  they  entered.f  And  Christ  himself  "  preach- 
ed the  gospel  of  the  kingdom  of  God,  paying,  the  time 
is  fulfilled,  and  the  kingdom  of  God  is  at  hand.  Repent 
ye,  and  belie'ue  the  gospel.''''^  And  "  now  God  com- 
msLndeth  all  jnen  e'Dery  zvhere  to  rt^ent.''^  That  is,  to 
comply  with  the  condition  of  the  covenant  of  grace,  and 
be  saved :  For,  as  has  been  shown,  repentance  is  put 
for  the  whole  of  conversion,  and  implies  faith,  and  is 
connected  with  pardon  and  salvation.     Christ  says,  he 

•  Mark  vi.  12.  f  Luke  x.  5. 

t  Mark  i-  14,  15.  §  Acts  xvii.  ^0. 


Chap.  IV.         On  the  Co'oenant  of  Grace.  95 

"  that  rcjecteth  me,  and  receiveth  not  my  words,  hath 
one  that  judgeth  him."*  None  can  reject  him,  to  whom 
he  is  not  offered.  Therefore  he,  with  all  his  benefits, 
is  offered  to  all  who  hear  the  gospel.  The  apostle  Paul 
offered  salvation  to  all  who  were  present  and  heard  him 
preach  in  a  synagogue  of  the  Jews  :  "  Men  and  breth- 
ren, children  of  the  stock  of  Abraham,  and  whosoever 
among  you  feareth  God,  (that  is,  all  who  are  not  of  the 
stock  of  Abraham,  but  proselytes  from  other  nations) 
to  you  is  the  word  of  this  salvation  sent,  "f  And  when 
the  Jews  contradicted  him,  and  blasphemed,  he  and 
Barnabas  said  to  them,  "  It  was  necessary  that  the 
word  of  God  should  first  have  been  spoken  to  you  :  But 
seeing  ye  put  it  from  you,  and  judge  yourselves  unwor- 
thy of  everlasting  life,  lo,  we  turn  to  the  Gentiles. "."[:  But 
to  quote  any  more  of  this  kind  is  needless.  And  not 
so  much  would  have  been  offered  on  this  head,  were  it 
not  that  there  are  some  who  think  that  salvation  by 
Christ  cannot  be  offered  to  any  but  to  those  who  afre 
elected,  and  shall  believe,  and  be  saved.  And  as  no 
man  can  know  who  they  are,  so  as  certainly  to  distin- 
guish them  from  others,  salvation  cannot  be  offered  to 
any,  on  any  condition  or  terms  whatever.  How  con- 
trary this  notion  is  both  to  the  scripture  and  to  reason, 
and  how  inconsistent  with  preaching  the  gospel  to  any, 
will  appear  from  the  observations  which  have  been  now 
made. 


IMPROVEMENT. 

.  How  great  is  the  privilege,  which  all  enjoy,  who  live 
under  the  gospel  !  Salvation  is  sent  unto  them,  and  laid 
at  their  feet,  and  Christ  is  waiting  for  their  acceptance, 
standing  at  the  door,  and  knocking  for  admittance. 
How  amazing,  how  inconceivably  great  is  their  folly, 
madness  and  guilt,  who  reject  this  most  benevolent  coun- 
sel of  God  against  themselves,  and  perish  by  slighting 
this  offer,  and  despising  the  Redeemer  ! 

How  safe  and  happy  are  they  who  lay  hold  of  this 
covenant  of  grace  !  By  infinite  wisdom  it  is  formed  and 
•  jfolinxU.48.  tActsxiu.26.  ♦verse  46. 


96  The  Dispensation  of  the  Part  II. 

suited  to  the  state  and  circumstances  of  man,  and  con.- 
tains  every  thing  he  can  want  to  eternity.  They  may 
espouse  the  language  of  St.  Paul,  "  God  hath  saved  us, 
and  called  us  with  an  holy  calling,  not  according  to  our 
works,  but  according  to  his  own  purpose  and  grace, 
which  was  given  us  in  Christ  Jesus,  before  the  world 
began."*  "  Who  shall  separate  us  from  the  love  of 
Christ  ?  Neither  death,  nor  life,  nor  angels,  nor  princi- 
palities, nor  powers,  nor  things  present,  nor  things  to 
come,  nor  height,  nor  depth,  nor  any  other  creature, 
shall  be  able  to  separate  us  from  the  love  of  God^  which 
is  in  Jesus  Christ  our  Lord."t 


Section  IX, 

The  Manner  of  the  Dispensation  of  the  Coijetiant  of 
Grace  J  and  the  Preaching  of  the   Gospel. 

IN  the  conclusion  of  the  preceding  section,  it  has 
been  observed  and  shown,  that  the  covenant  of  grace  is 
to  be  exhibited  and  proposed  to  all  men  ;  and  that  the 
blessings  contained  in  it,  to  those  who  comply  with  it, 
are  to  be  freely  oflered  to  all  to  whom  the  gospel  is 
preached  ;  which  Jesus  Christ  has  commanded  to  be 
preached  to  all  nations,  to  every  creature,  that  is,  to  all 
mankind.  It  is  now  more  particularly  to  be  considered, 
how  this  is  to  be  done,  and  what  is  implied  in  preaching 
the  gospel. 

This  subject  may  be  stated  and  illustrated  under  the  , 
following  particulars. 

I.  Preaching  the  gospel  implies  a  declaration  of  the 
whole  system  of  truth  and  duty,  contained  in  divine 
revelation  ;  as  all  these  are  implied  in  the  gospel,  and 
have  relation  to  the  covenant  of  grace.  Though  some 
truths  are  more  essential  and  important  than  others,  and 
the  gospel  may  be  said  to  be  preached,  while  some  are 
overlooked;  yet  it  cannot  be  yw/Zy  preached,  unless  the 
whole  are  brought  into  view  ;  and  must  be  in  a  degree 
^defective,  by  opposing  and  rejecting  any  revealed  truth, 
'therefore,  to  preach  the  gospel,  is  to  declare  all  the 
*  2  Tim.  i,  9.  f  Rom.  viii.  35, 36,  39. 


Chap.  IV*         Co'uenant  of  Grace ^  CsV.  97 

counsel  of  God,  as  the  apostle  Paul  did.  *  Every  doc- 
trine revealed  in  the  Bible,  and  every  duty  prescribed, 
has  a  connection  with  the  whole  ;  and  all  make  but  one 
consistent  system.  The  whole  may  be  summed  up  and 
epitomized,  in  a  more  general  and  comprehensive  way, 
by  expressly  mentioning  only  the  leading  and  most 
essential  truths  contained  in  the  gospel,  ^\'hile  others, 
though  not  mentioned,  are  implied  ;  and  every  particu- 
lar truth,  and  branch  of  duty,  may  be  more  particularly 
brought  into  view  and  explained,  as  there  is  occasion, 
and  opportunity  offers  ;  in  which  the  longest  life  may 
be  spent  in  teaching,  and  making  advances  in  learning, 
and  the  knowledge  of  the  truth. 

Some  of  the  most  essential  truths  implied  in  the  cov- 
enant of  grace,  or  the  gospel,  have  been  brought  into 
view  in  the  foregoing  part  of  this  work,  and  others  are 
yet  to  be  considered,  in  their  order  and  connection, 
together  with  the  duties  which  are  included  and  en- 
joined. It  appears  from  what  has  been  said  in  the  pre- 
ceding chapters,  especially  in  that  on  the  nature  of  sav- 
ing faith,  that  there  is  such  order  and  connection  in 
revealed  truth,  and  such  dependence  of  one  on  anoth- 
er, that  some  things  must  first  be  taught,  understood 
and  believed,  before  others  can  be  brought  into  view, 
so  as  to  appear  in  their  true  light. — This  may  be  illus- 
trated by  the  following  instances,  some  of  which  have 
been  already  mentioned. 

The  being  of  God,  his  attributes  and  perfections,  in 
which  the  divine  character  consists,  must  first  be  under- 
stood and  believed  :  as  this  is  the  foundation  of  all 
religious  truth,  so  that  every  other  revealed  doctrine 
depends  wholly  upon  it.  Consequently,  a  gross  mis- 
take respecting  the  character  of  the  Deity,  will  lead  to 
error  through  the  whole  system  of  theology,  and  per- 
vert the  gospel.  This  knowledge  of  God  is  necessary, 
in  order  to  know  what  is  the  nature  of  his  moral  gov- 
ernment, and  the  reason  and  extent  of  his  law,  and  the 
obligation  under  which  men  are  to  obey  it.  And  a 
right  conception  of  the  moral  government  and  law  of 
God  is  necessary,  in  order  to  know  what  is  the  moral 
character  and  state  of  man,  viz.  wholly  depraved,  and 

*   Acts  XK.  2f. 


98  Yhe  Dispcmation  of  the  Part  II. 

^nful,  under  the  curse  and  displeasure  of  God,  infi- 
nitely guilty  and  wretched,  according  to  the  sentence  of 
a  most  righteous  and  good  law.  All  this  must  be  ex- 
hibited, understood  and  believed,  before  redemption  by 
Christ  can  be  understood,  or  come  into  view.  Those 
truths  are  therefore  implied  in  the  gospel,  and  the  cove- 
nant of  grace  ;  and  the  gospel  cannot  be  preached  with- 
out exhibiting  them  in  a  true  and  proper  light.  In  the 
light  of  these  truths,  the  way  is  prepared  to  discover, 
and  set  before  men,  the  design  and  work  of  redemp- 
tion ;  the  person,  character,  design  and  work  of  tha 
Redeemer,  and  the  grace  and  salvation  opened  in  the 
gospel ;  and  to  show  what  is  necessary,  in  order  to  be 
saved  by  Christ,  and  in  what  this  salvation  consists  ; 
and  what  are  the  duties,  and  promises,  and  threatenings, 
which  are  revealed  in  the  Bible. 

II.  The  publishing  of  the  covenant  of  grace,  and 
preaching  the  gospel,  does  not  disannul  the  law  of  God, 
or  discharge  men  from  duty  and  obedience  ;  but  re- 
quires and  demands  obedience  of  all  to  whom  it  is 
preached. 

The  la  w  is  not  in  the  least  abated  in  the  extent  and 
Strictness  of  the  precepts  of  it  by  the  gospel.  The 
obedience  of  Christ  does  not  discharge  any  man,  even 
tlfose  who  believe  in  him,  from  perfect  obedience  to  the 
law  of  God ;  or  free  them  in  the  least  degree,  from 
their  obligations  to  be  perfectly  holy.  "  Christ  is  the 
end  of  the  law  for  righteousness  to  every  one  that  be- 
iieveth  :"  So  that  he  may  be  delivered  from  the  curse 
of  the  law,  be  pardoned  and  justified,  consistent  with 
the  law,  though  he  has  no  personal  righteousness  and 
obedience,  which  answers  the  demands  of  it.  But  this 
does  not  remove  his  ill  desert  in  any  degree,  or  take 
away,  or  lessen  his  obligation  to  obey  the  law  perfectly  : 
And  it  remains  as  much  the  measure  and  rule  of  duty 
to  him,  as  ever  it  was.  And  he  is  no  farther  holy,  or 
does  any  duty,  than  he  conforms  to  the  law  of  God,  and 
obeys  it,  requiring  him  to  love  God  with  all  his  heart, 
soul  and  strength,  and  his  neighbour  as  himself.  Thus 
the  preaching  of  the  gospel  does  not  make  void  the  law, 
but  establishes  it.* 

*  Rom.  41.  Z\ 


Chap.  IV.         Co'uenant  of  Grace,  ^c.  99 

In  this  view,  the  law  must  be  exhibited  in  preachinij 
the  gospel,  not  only  as  necessary  to  show  the  sinner  his 
state  and  character,  and  to  lead  him  to  understand  the 
gospel,  and  to  see  his  need  of  Christ,  that  he  may  be 
saved  by  free  grace  ;  but  to  set  before  him  what  is  and 
ever  will  be  his  duty,  and  the  rule  and  measure  of  his 
obedience  ;  and  that  it  may  be  known  that  the  gospel 
does  not  abate  his  obligation  to  perfect  obedience  :  But 
when  understood  in  the  full  extent  of  it,  carries  this  de- 
mand in  it,  and  increases  the  obligation  of  believers  to 
be  perfectly  holy  ;  and  cannot  propose  any  other  or 
lower  rule  of  duty. 

The  gospel  does  indeed  introduce  new  objects,  and 
proposes  and  enjoins  duties,  which  could  have  no  ex- 
istence, had  there  been  no  redemption  for  man.  But 
these  duties,  which  arise  from  a  dispensation  of  the  cov- 
enant of  grace,  cannot  be  neglected  without  disobedi- 
ence to  the  original  law  of  God  ;  which  must  be  con- 
sidered as  independent  of  the  gospel,  and  antecedent 
to  the  apostasy  of  man.  For  the  law  which  requires 
man  to  love  God  with  all  his  heart,  binds  him  to  com- 
ply with  every  institution,  proposal  or  offer,  which  God 
shall  make  to  him  ;  and  to  obey  every  command, 
which  he  shall  reveal,  be  it  what  it  may  :  And  not  to 
comply  with  such  institution,  or  not  to  accept  of  any 
proposal  or  offer  he  shall  make,  and  to  disobey  any  com- 
mand of  God,  is  disobedience  to  that  law.  Consequent- 
ly, such  institutions,  commands,  or  offers  of  pardon  and 
salvation,  do  not  disannul  or  abate  the  law,  but  the  con- 
trarj-. 

Though  the  gospel  consists  most  essentially  in  the 
free  offer  of  mercy,  on  condition  of  a  cordial  accept- 
ance ;  yet  it  necessarily  implies,  and  carries  in  this  of- 
fer, an  obligation  and  command  to  accept  the  offer  ; 
which  acceptance,  taken  in  its  full  extent,  implies  and 
consibts  in  a  perfect  conformity  to  the  law  of  God  ; 
and  every  degree  of  compliance  with  the  gospel,  is  an 
equal  degree  of  real  holiness,  or  obedience  to  the  divine 
law,  as  has  been  shown  in  the  section  on  the  nature  of 
saving  faith.  Though  obedience  to  the  gospel,  or  com- 
pliance with  it,  and  acceptance  of  the  salvation  which  it 
offers^j  be  a  different  form  and  manner  of  the  exercise  of 

t 


100  The  Dispensation  of  the          Part  li. 

holiness,  which  is,  so  far,  more  beautiful  and  e.^cellent, 
than. obedience  to  mere  law,  unconnected  with  the  gos- 
pel ;  yet  the  former  is  of  the  same  nature  and  kind 
with  the  latter,  and  consists  in  loving  God  with  all  the 
heart,  and  our  neighbour  as  ourselves.  This  has  beeiv 
observed  and  explained  in  the  above  mentioned  section. 

In  the  preaching  of  the  gospel,  there  is  an  offer  of  a 
free  pardon  and  complete  redemption,  to  all  who  are 
willing  to  comply  with  it  ;  but  men  are  not  at  liberty 
to  reject  it,  without  being  accountable,  and  held  guilty 
for  such  conduct.  They  are  required  and  command- 
ed to  accept  of  the  offer,  and  conform  to  the  gospel  t 
and  that  upon  the  most  dreadful  penalty  for  refusing  to 
obey.  Christ  himself  required  of  all  to  whom  he 
preached,  to  "  Repent  and  believe  the  gospel  :"  And 
he,  and  John  who  came  before  him,  declared  that  he 
who  believeth  not  on  the  Son  of  God,  is  condemned  , 
that  the  wTath  of  God  abideth  on  him,  and  he  shall  be 
damned.*  The  apostle  Paul  says,  "  Now  God  com- 
mandeth  all  men,  every  where,  to  repent :"  And  that  in 
preaching  the  gospel,  he  "  Taught  publicly,  and  from 
house  to  house,  testifying,  (that  is,  urging  and  requir- 
ing) both  to  the  Jews,  and  also  to  the  Greeks,  repent- 
ance toward  God,  and  faith  toward  our  Lord  Jesus 
Christ."!  He  who  truly  repents  and  believes  the  gos- 
pel, and  so  really  embraces  it,  and  complies  with  the 
covenant  of  grace,  though  in  an  imperfect  and 
low,  even  the  lowest  degree,  is  interested  in  the 
promises  of  the  covenant,  and  shall  be  saved, 
though  he  do  not  come  up  to  all  that  is  required, 
at  first,  and  to  a  perfect  compliance  with  the  gospel  ; 
and  he  will  not  come  to  a  full  and  perfect  compliance, 
and  conformity  to  the  covenant,  until  he  is  perfectly 
holy  :  For  every  degree  of  moral  depravity,  or  all  sin, 
is  ppposition  to  the  gospel. 

Believers  are  not  under  the  law,  but  under  grace. — 
By  grace  they  are  pardoned,  and  delivered  from  the 
curse  of  the  law  :  And  it  is  not  by  the  righteousness  of 
the  law,  or  obedience  to  it,  that  they  obtain  pardon  and 
the  favour  of  God,  and  are  made  heirs  of  eternal  life  ; 
but  by  the  atonement  and  righteousness  of  Christ ;  and 
»  Mark  xvi.  16.    John  iii.  18,  36.        \  Acts  xvii.  30.  xx.  21 


Chap.  IV.         Covenant  of  Grace,  ^c.  101 

all  this  comes  to  them,  as  a  free  gift  by  sovereign 
grace.  Nevertheless,  they  are  not  without  law  to  God, 
but  under  the  law  to  Christ  ;  aud  their  obligations  to 
perfect  obedience  do  not  cease,  but  are  greatly  increased ; 
and  all  their  christian  exercises  and  life,  and  the  whole 
of  their  duty,  consist  in  "  keeping  the  commandments  of 
God  ;"  even  those  two  commandments,  on  which  hang 
all  the  law  and  the  prophets,  "  Thou  shalt  love  the  Lord 
thy  God  with  all  thy  heart,  and  with  all  thy  soul,  and 
with  all  thy  mind.  Thou  shalt  love  thy  neighbour  as 
thyself."*  And  they  do  not  arrive  to  the  full  and  most 
perfect  character  of  christians,  of  the  redeemed  by 
Christ,  nor  are  in  the  highest  and  most  complete  sense 
united  to  Christ,  until  they  are  perfectly  conformed  to 
this  law  ;  which  never  takes  place  in  any  instance  while 
in  the  body,  in  this  life. 

III.  In  preaching  the  gospel  to  sinners,  nothing  is 
required  or  proposed,  to  be  done  by  them,  which  is 
short  of  repentance  and  faith  in  Christ,  or  which  does 
not  imply  this,  in  order  to  their  obtaining  salvation. 

This  is  implied  in  the  preceding  observations  ;  and 
the  contrary  is  really  inconsistent  with  them.  In  preach- 
ing the  gospel,  salvation  is  freely  offered  to  all  who  will 
accept  of  it  ;  and  men  are  invited  and  commanded  to 
do  this,  and  inevitable  destruction  is  denounced  against 
them  who  refuse  and  neglect  tlie  offered  salvation.  But 
a  cordial  acceptance  of  salvation  implies  repentance  and 
faith  in  Christ,  which  is  a  conformity  and  obedience  to 
the  law  of  God,  so  far  as  it  takes  place,  and  the  exercise 
of  real  holiness.  If  in  the  dispensation  of  the  gospel,  it 
were  proposed  to  sinners  to  do  something,  and  they 
were  required  to  do  it,  which  does  not  imply  obedience 
to  the  law  of  God,  nor  acceptance  of  salvation,  and 
which  they  may  do,  consistent  with  their  continuing  en- 
emies to  God,  and  to  reject  the  offered  salvation  with 
their  whole  heart,  it  would  be  really  to  drop  and  lay 
aside  all  ^hich  the  law  requires,  and  so  make  it  void, 
and  to  substitute  something  in  place  of  it,  which  stands 
in  direct  contradiction  to  it ;  even  as  contrary  as  sin  is 
to  holiness.     The  command  to  love  God  cannot  mak« 

VOL.    II.  14 

*  Matt.  xxii.  37,  39-    1  Cor  vii.  19.  ix.  21- 


102  The  Dispensation  of  the  Part  If. 

that  a  duty  in  which  there  is  no  love  to  God  ;  but  the 
exercise  of  enmity  against  him.  And  to  require  this, 
or  any  thing  Uke  it,  as  a  duty,  is  to  make  void,  and  even 
oppose  this  command. 

But  as  the  contrary  to  this  has  been  practised  by  many 
in  preaching  tlie  gospel,  by  exhorting  and  urging  sin- 
ners to  do  that  which  does  not  imply  repentance  and 
faith,  or  a  cordial  acceptance  of  the  gospel  offer  ;  but  is 
consistent  with  their  continuing  impenitent,  and  reject- 
ing and  hating  Christ  and  the  gospel,  and  living  in  total 
disobedience  to  the  law  of  God,  requiring  them  to  love 
him  with  all  their  hearts  ;  and  doing  that  which  is  con- 
•sistent  with  all  this,  has  been  urged  as  their  duty  ;  and  a 
set  of  duties,  and  a  course  of  obedience,  have  been  pre- 
scribed for  such  impenitent  sinners,  to  be  done  by  them, 
while  they  continue  impenitent  enemies  to  Christ  and 
the  gospel  :  And  since  there  have  been  a  difference  of 
opinion,  and  not  a  little  dispute  on  this  point,  of  late 
years,  especially  in  New- England  ;  it  is  thought  proper 
to  attend  to  this  subject  more  particularly  in  this  sec- 
tion ;  hoping  that  something  may  be  said  which  may 
serve  to  give  light,  and  establish  the  truth.  A  careful 
attention  to  the  following  particulars,  considered  togeth- 
er, and  brought  into  one  collected  view,  with  their  natu- 
ral and  just  consequences,  may  help  to  decide  this  point. 

First.  Man  is  naturally,  and  while  unrenewed,  in  a 
state  of  total  moral  depravity.  His  mind,  his  heart,  is 
enmity  against  God,  and  his  law  :  This  is  the  nature 
and  tenour  of  all  his  moral  exercises,  while  he  contin- 
ues an  impenitent  sinner,  and  rejects  the  gospel. 

This  will  now  be  taken  for  granted,  as  the  evidence 
of  it  has  been  already  given,  and  it  is  so  abundantly  as- 
serted in  scripture.*  The  consequence  from  this  is, 
that  impenitent,  unrenewed  sinners,  do  no  good  thing, 
no,  not  one  of  them,  but  are  in  all  their  moral  conduct, 
wholly  disobedient  :  Therefore,  they  cannot  be  exhort- 
ed and  commanded  to  do,  what  they  actually  do,  while 
impenitent,  without  being  exhorted  and  commanded  to 
do  that  which  is  unreasonable,  wrong,  and  forbidden  in 
the  divine  law  ;  and  such  a  command  would  be  ver\ 
absurd,  unreasonable,  and  wrong.      Therefore  it  is  cer< 

•  Part  I.  Chan.  VIII. 


Chap.  IV.  Covenant  of  Grace ^  bV.  103 

tain,  no  such  command  can  be  found  in  the  Bible  ;  and 
no  man  has  a  right  to  form  and  give  such  commands  ; 
or  to  imagine  that  impenitent  sinners,  uhile  they  con- 
tinue such,  ever  do  any  duty,  or  any  thing,  as  God  re- 
quires it.  God  commands  all  men,  every  where,  to  re- 
pent and  beheve  the  gospel.  If  at  the  same  time,  he 
should  direct  and  command  them  to  do  any  thing, 
while  they  continue  impenitent,  and  in  unbelief,  and 
which  implies  disobedience  to  his  command  to  repent ; 
would  not  one  command  stand  in  direct  contradiction  to 
the  other  ;  and  the  latter  be  at  least  an  implicit  annull- 
ing or  suspending  the  former,  and  an  allowance  to  live 
for  a  time,  at  least,  in  impenitence  and  unbelief? 

Second.   The  moral  depravity  of  men,  and  their  ob- 
stinacy in  impenitence  and  rebellion,  however  great  and 
strong,  does  not  in  the  least  remove,  or  abate  their  obli- 
gations to  repent,  believe,   and  obey  the  divine  com- 
mands ;  or  aftbrd  any  excuse  for  their  disobedience.  Or 
extenuate  the  criminality  of  it.     This  has  also  been  con- 
sidered in  the  former  part  of  this  work* — and  is  indeed 
a  self  evident  proposition,  as  the  contrary  is  a  plain  con- 
tradiction.     It  follows,  from  this  proposition,  that  the 
moral  depravity  of  man,  and  the  opposition  of  his  heart 
to  repentance,   however  total  and  strong,  is  no  reason 
why  any  thing  short  of  true  repentance  should  be  recom- 
mended to  him,  and   required  of  him,  as  his  duty  ;  but 
is  rather  a  reason  against  it,  as  such   proposal  and  re- 
quirement would  imply  an   excuse  for  continuing  im- 
penitent, because  they  have  such  a  strong  aversion  from 
it  ;  and  tliat  repentance  is  not  their  immediate  duty  ; 
as  something  else  which  is  consistent  with  such  aver- 
sion, and  with  total  impenitence,   is  substituted  in  the 
room  of  repentance.     And  it  is  presumed  no  one  would 
have  thought  of  prescribing  impenitent,  unbelieving  du- 
ty, to  sinful  men,  which  is  consistent  with  their  total  op- 
position of  heart,  to  God  and  his  law,  to  Christ  and  the 
gospel,  had  he  believed  the  above  proposition,  and  kept 
it  properly  in  view  :  And  that  it  will  appear  to  those  who 
properly  attend  to  this  subject,  and  the  manner  in  which 
it  has  been  treated,  that  they  who  plead  for  a  set  of  du- 
ties to  be  done  by  men,  while  impenitent  unbelievers, 

•  Part  I.  Chap.  VIII. 


104  The  Dispensation  of  the  Part  1L 

and  without  conformity  of  heart  to  the  law  of  God,  or 
the  gospel,  do  really  suppose  that  the  moral  depravity  of 
man  is  attended  with  an  inability  to  repent  and  embrace 
the  gospel,  which  does,  in  some  degree  at  least,  excuse 
him  for  not  repenting  immediately  :  And  if  their  minds 
were  wholly  freed  from  this  notion,  they  would  no  long- 
er contend  for  such  duties,  or  imagine  they  could  have 
any  existence. 

It  may  be  proper  to  observ^e  here,  that  from  the  par- 
ticulars now  mentioned,  with  the  arguments  from  them, 
if  they  be  just,  it  appears  that  it  would  be  inconsistent 
with  what  has  been  already  advanced  in  this  system,  to 
admit  that  the  gospel  enjoins  or  proposes  any  duty  that 
does  not  imply  repentance,  as  ic  has  been  asserted,  as 
important,  fundamental  truths,  that  man  is  totally  de- 
praved ;  and  yet  this  does  not  diminish  his  obligation 
to  repent  and  embrace  the  gospel,  and  even  to  be  per- 
fectly holy  ;  or  afford  the  least  excuse  for  one  sin  :  And 
that  there  is  no  duty  which  does  not  imply  conformity 
of  heart  to  the  law  of  God. 

Third.  All  the  law,  and  commands  of  God,  respect 
the  heart  or  wull ;  and  there  is  no  obedience  to  any  com- 
mand, or  any  moral  agency,  in  which  the  will  is  not  con- 
cerned and  active  :  And  no  obedience  or  duty  is  done 
by  any  man,  if  his  heart  be  not  obedient,  and  conformed 
to  the  command.  There  is  no  virtue  or  vice,  or  any 
morality,  in  external  actions,  any  farther  than  they  are 
connected  with  the  will,  as  the  production  and  fruit  of 
that.  And  whatever  is  the  production  and  fruit  of  a 
vicious  heart,  or  will,  acting  from  unreasonable  and  bad 
motives,  and  for  a  wrong  and  forbidden  end,  is  not  du- 
ty, but  sin,  whether  it  be  in  words  or  actions,  or  what- 
ever it  may  be  ;  and  whatever  be  the  appearance  of  it  in 
the  sight  of  men,  who  cannot  see  the  heart.  This  is  so 
plain  a  case,  and  the  irresistible  dictate  of  the  feelings 
and  comnion  sense  of  mankind  in  general,  that  it  is 
needless  to  try  to  prove  it,  or  say  any  thing  more  to  il- 
lustrate it. 

From  this  it  follows,  that  whatever  is  said  or  done,  in 
external  actions,  by  a  person  who  is  wholly  impenitent, 
and  with  a  wicked,  disobedient  heart,  is  not  duty,  but 
sin.     Therefore,  it  is  certain,  that  God  never  commands 


Chap.  IV.  Covenant  of  GracCy  ^c.  105 

any  man  to  do  any  thing  so ;  and  with  a  disobedient, 
impenitent  heart.  And  when  only  an  external  action 
is  mentioned,  and  commanded,  the  command  has  re- 
spect to  the  heart,  and  requires  the  action  to  be  done  in 
obedience  to  him  ;  and  not  in  impenitence  and  disobe- 
dience. Therefore,  no  man  has  a  right  to  direct  sinners 
to  any  thing  as  duty,  and  as  commanded  by  God,  with 
an  impenitent,  disobedient  heart ;  or  to  flatter  him  that 
he  may  do  some  duty,  while  he  continues  wholly  im- 
penitent, and  wicked. 

Fourth.  The  scripture  does  not  afford  any  support 
to  the  opinion  that  shiners  are  required  to  do  duty, 
which  they  may  do  while  they  continue  impenitent,  as 
nothing  is  there  required  as  duty,  which  does  not  imply 
repentance  ;  but  the  contrary.  Whenever  sinners  are 
there  addressed,  and  called  upon  to  do,  they  are  com- 
manded to  repent  and  believe  the  gospel,  or  to  do  that 
which  implies  this,  and  a  real  conformity  of  heart  to  the 
moral  law  of  God. 

If  sinners  were  to  be  directed  and  commanded,  in 
preaching  the  gospel,  to  do  some  duty,  in  order  to  be 
saved,  which  is  not  repentance,  nor  implies  any  love  to 
God,  or  acceptance  of  Christ,  most  certainly  Jesus  and 
his  apostles  would  have  done  this,  and  some  instances 
of  it,  at  least,  would  have  been  recorded.  But  as  there 
is  not  one  instance  of  this,  nor  the  least  hint  of  it  ;  but 
many  instances  of  the  contrary,  is  not  such  a  notion  and 
practice  wholly  without  any  warrant  ?  When  the  apos- 
tles were  applied  to,  with  the  serious,  important  question, 
Wliat  shall  we  do  ?  They  answer,  "  Repent,  and  be- 
lieve on  the  Lord  lesus  Christ."*-  And  this  was  agreea- 
ble to  the  example  and  command  of  Christ  :  In  preach- 
ing the  gospel  of  the  kingdom  of  God,  saying,  "Repent 
ye,  and  believe  the  gospel. "f  He  commanded  his  dis- 
ciples to  go  forth,  and  call  on  men  to  repent.  And 
A\  hen  he  gave  commission  to  the  apostles  to  preach  the 
gospel,  he  directed  them  to  preach  repentance  and  re- 
mission of  sin,  in  his  name.f 

When  the  young  ruler  came  to  Christ,  and  asked  him 
what  he  should  do,  that  he  might  inherit  eternal  life  ? 
Jesus  did  not  direct  him   to  do   any  thing  lower  than 

*   Acts  ii.  38,  xvi.  31.        f  Mark  i.  14,  15.         +  Luke  xiv.  47: 


106  The  Dispensation  of  the         Part  11. 

keeping  the  commandments,  and  that  which  implied 
love  to  him  :  even  to  sell  all  that  he  had,  and  give  it  to. 
the  poor,  and  come  and  follow  him.  This  was  most 
contrary  to  the  reigning  disposition  of  his  heart,  and 
Christ  knew  he  was  not  willing  to  comply  with  it  ;  and 
he  went  away  sorrowful.  Why  did  not  Christ  direct 
him  to  something  lower,  which  he  might  do  consistent 
with  his  reigning  lust,  and  his  continuing  an  impenitent 
sinner  ?  If  it  were  proper  to  give  such  direction  to  any 
sinner  on  earth,  was  it  not  so  in  this  instance  ?  Wliy 
was  he  not  told,  that  though  he  could  not  now  find  in  his 
heart  to  forsake  all  for  Christ  and  heaven  ;  yet  he  might 
do  some,  yea,  much  duty,  which  would  bring  him  near- 
er to  heaven,  and  might  issue  in  that  happy  event ;  even 
that  which  is  consistent  with  an  impenitent,  worldly 
mind,  which  it  was  possible  with  God  only  to  remove  ? 
Therefore,  since  there  is  no  instance  to  be  found  in 
scripture,  of  directing  and  requiring  sinners  to  do  that 
as  their  duty,  which  is  consistent  with  continuing  im- 
penitent;  but  whenever  they  are  addressed,  they  are 
exhorted  and  commanded  to  rei:)ent,  or  to  do  that  which 
implies  repentance,  and  love,  and  submission  to  God  ; 
this  serves  to  confirm  the  reasons  which  have  been  given 
under  the  preceding  particulars,  to  prove  that  impeni- 
tent sinners  do  no  duty  ;  and  that  nothing  which  does 
not  imply  repentance,  can  reasonably  be  proposed  or  re- 
quired of  them  as  their  duty,  in  preaching  the  gospel  to 
them. — Is  not  the  invariable  conduct  of  Christ  and  his 
apostles  sufficient  to  decide  this  matter  ?  May  not  their 
example  be  safely  followed  ?  Is  it  not  wrong,  and  even 
presumptuous  to  deviate  from  it,  and  prescribe  to  men, 
as  their  duty,  that  which  they  never  mentioned  in  their 
address  to  sinners  ?^- 


*  Some  have  mentioned  the  following-  passages,  and  some  others,  as 
directions  and  calk  to  sinners  to  do  what  is  there  commanded,  while  they 
continue  impenitent,  and  in  a  state  of  sin.  "  Strive  to  enter  in  at  the 
strait  gate.  Labour  not  for  the  meat  which  perislieth,  but  for  that  which 
endureth  unto  everlasting  life,  &c."  But  it  has  been  observed,  by  those 
who  have  attended  to  these  passages,  and  others,  which  have  been  adduced 
to  the  same  purpose,  that  when  properly  considered  with  the  context, 
and  other  parts  of  scripture,  they  do  not  appear  to  direct  to  duties,  to  be 
done  by  sinners,  while  they  continue  impenitent  ;  but  imply  those  obedi- 
ent exercises  of  heart,  which  are  connected  with  salvation.  No  com- 
mand or  direction,  which  is  to  be  found  in   scripture,   can  reasonably  be 


Chap.  IV.  Coiicnam  of  Grace ^  ts?f.  107 

Fifth.  Teaching  sinners,  that  while  they  continue 
impenitent,  they  do  no  duty,  nothing  tliat  God  requires 
of  them,  aiid  that  he  commands  them  to  repent  and  em- 
brace the  gospel  ;  and  that  they  can  have  no  excuse  for 
not  doing  it  immediately,  has  no  tendency  to  remove 
or  discourage  their  attention  to  the  things  of  the  gospel, 
which  relate  to  their  salvation,  and  to  make  them  care- 
less and  secure  in  their  sins  ;  but  it  has  a  contrary  ten- 
dency, viz.  to  awaken  their  attention,  and  to  promote 
their  conviction,  concern  and  engagedness  of  mind,  to 
obtain  the  salvation  of  their  souls. 

In  preaching  the  gospel  to  them,  they  are  to  be  told 
what  is  their  state  and  character,  how  guilty  they  are,  and 
wholly  inexcusable  in  their  sins  ;  how  infinitely  dread- 
ful and  dangerous  their  situation  is.  The  gospel  is  to 
be  opened  and  explained  to  them,  and  what  is  necessary 
in  order  to  their  obtaining  the  salvation,  w  hich  is  therein 
offered  to  sinners  :  And  they  are  to  be  called  upon  to  re- 
pent and  embrace  the  gospel  as  their  first  and  immediate 
duty  ;  for  the  neglect  and  refusal  of  which,  they  can  have 
no  possible  excuse  ;  but  it  is  a  most  aggravated  and 
dangerous  sin.  The  motives  and  encouragement  to  em- 
brace the  gospel  are  to  be  set  before  them  ;  and  the  prom- 
ises to  all  who  comply  are  to  be  urged  ;  and  the  awful  , 
threatenings  to  all  who  refuse,  and  continue  in  their 
impenitence,  denounced.  "  He  that  believeth  shall  be 
saved  ;  but  he  that  believeth  not  shall  be  damned." 

Surely  nothing  can  be  thought  of  or  devised,  that 
would  be  better  suited  than  this,  to  arrest  and  awaken 
the  a,ttention  of  sinners  ;  and  give  them  the  greatest  un- 
easiness and  concern,  in  a  view  of  the  wretched,  danger- 
ous situation  in  which  they  are,  while  they  continue  im- 
penitent rejectors  of  the  great  salvation.  And  it  is  im- 
possible that  any  person  should  go  on,  careless  and  easy 
in  sin,  who  so  believes  and  realizes  these  truths,  as  to 
make  the  deep  impression  on  his  mind,  which  they  are 

understood  as  prescribing  only  that  which  sinners  are  to  do,  and  may  do, 
while  impenitent  and  disobedient  ;  unless  it  be  expresslj'  said  that  they 
are  to  do  it,  and  may  do  what  is  commanded,  while  such.  It  may  be  pre- 
sumed, no  such  passage  of  scripture  will  ever  be  produced,  as  it  would* 
appear  to  coutradict  the  rest  of  the  Bible,  and  to  be  even  a  contradiction 
in  terms. 


108  The  Dhpensation  of  the         Part  II. 

suited  to  produce.  This  has  been  proved  by  fact  and 
experiment  in  thousands  of  instances.  By  such  preach- 
ing, a  great  and  general  asvakening  and  concern  was 
spread  through  the  nation  of  the  Jews,  under  the  ministry 
of  John  the  Baptist ;  and  many  pressed  into  the  kingdom 
of  heaven.  He  laid  before  them  their  sin  and  danger, 
and  called  upon  them  to  repent  and  fly  from  the  wrath  to 
Cvmie  ;  and  prescribed  no  duty  or  doings  short  of  this,  of 
which  we  have  the  least  intimation.  The  apostles 
preached  after  the  same  tenor,  and  were  succeeded  in  be- 
ing the  instruments  of  awakening  and  converting  many 
thousands.  Three  thousand  were  awakened  and  con- 
verted in  one  day,  and  uixler  one  sermon,  preached  by 
the  apostle  Peter,  in  which  he  proposed  nothing  to  them 
as  duty,  to  be  done  by  them,  short  of  repentance  and 
believing  on  Christ.  This  he  inculcated  as  their  next 
and  immediate  duty. 

The  doctrine,  that  imi:)enltent  sinners  do  no  duty,  and 
consequently  nothing  is  required  of  them  as  duty,  to  be 
done  by  them,  while  they  continue  impenitent,  is  liable 
to  be  abused  by  men  ;  and  no  doubt  has  been  perverted 
and  abused  to  bad  purposes  ;  as  the  gospel  itself,  and 
everv  truth  contained  in  it,  has  been,  by  men  of  corrupt 
minds.  But  this  is  not  the  least  evidence,  that  it  is  not 
an  important,  revealed  truth.  It  has  been  said,  that  ac- 
cording to  this,  nothing  is  required  of  impenitent  sin- 
ners, and  they  have  nothing  to  do.  Since  they  have  no 
heart  to  repent,  they  have  nothing  to  do ;  they  will 
therefore  not  concern  themselves  about  religion  or  salva- 
tion, nor  pay  any  attention  to  these  things.  And  some, 
perhaps  many,  are  professing  to  practise  upon  this,  and 
to  neglect  all  attention  to  religion,  and  concern  about  it ; 
and  to  indulge  themselves  in  a  course  of  vice,  under  the 
notion  that  nothing  is  required  of  them,  which  they  have 
a  heart  to  do ;  and  therefore  there  is  no  encouragement 
to  attend  to  the  gospel,  or  any  advantage  in  it. 

What  has  been  just  now  observed  is  a  sufficient  con- 
futation of  such  a  sentiment  and  practice.  It  appears 
that  there  is  enough  to  be  said  to  sinners  ;  and  how 
n\uch  is  required  of  them,  even  more  than  they  are  dis- 
posed to  do.  And  are  they  to  be  wholly  excused  ;  and 
is  nothing  to  be  required  of  them,  because  they  are  nor 


Chap.  IV.  Coi}enant  of  Grace ,  £s^.  109 

willing  to  do  it  ?  They  are  to  be  warned,  and  called  up- 
on to  repent,  whether  they  will  hear,  or  whether  they 
will  forbear.  Thus  the  prophets  were  ordered  to  do  ; 
and  thus  did  John  the  Baptist,  Christ  and  his  iVpostles. 
And  by  attendinp;  on  them  many  were  convinced  and 
persu;;ided,  and  found  a  heart  disposed  to  rej^ent  and 
obey.  A- id  there  is  no  encouragement  to  hope  for  sal- 
vation in  an\^  other  way. 

It  is  contrary  to  the  plain  dictates  of  reason  and  scrip- 
ture, to  suppose,  that  men  may  not  be  required  and 
commanded  by  God,  to  do  that  which  they  are  not  wil- 
ling to  do,  and  when  it  is  certain  they  will  not  comply 
with  the  command,  unless  God  shall  give  them  a  heart 
to  obey,  make  them  willing  by  his  power,  and  work  m 
them  to  w  ill  and  to  do  it.  He  has  a  right  to  speak  and 
command,  whether  they  have  a  heart  to  obey  or  not.  If 
he  have  not,  there  can  be  no  law,  moral  government,  or 
sin. 

There  are  the  following  reasons  for  pointing  out  to 
men  their  duty,  and  requiring  them  to  repent  and  em- 
brace the  gospel,  in  order  to  be  saved,  though  they  be 
now  impenitent,  and  have  no  heart  to  comply  ;  and  it 
is  certain  they  never  will  have,  till  God  gives  them  a 
new  heart. 

1.  Because  this  is  their  duty,  and  it  is  proper  and 
important  that  they  should  be  told,  and  be  made  to  know 
what  is  their  duty  :   For, 

2.  If  they  know  not  what  is  their  duty,  and  what  is 
necessary  for  them  to  be  and  do,  in  order  to  be  saved, 
they  cannot  know  what  their  state  and  character  is, 
whether  they  be  willing  to  comply  with  it  or  not ;  and 
consequently,  will  not  know  Mhat  obstinate,  wicked 
hearts  they  have,  and  what  need  they  stand  in  of  sove- 
reign grace,  to  give  them  new  hearts  ;  which  is  of  the 
greatest  importance  to  be  known. 

o.  Because  they  must  so  far  actually  comply,  as  to 
repent  and  obey  the  gospel,  or  perish.  Therefore,  as 
they  must  really  do  this,  audit  must  be  their  own  volun- 
tary act,  in  order  to  be  saved,  it  is  proper  and  necessary, 
that  they  should  be  made  to  know  it,  by  requiring  it  of 
them.  And  the  gospel  cannot  be  preached  in  any  other 
way. 

VOL.    II.  15 


110  The  Dispensation  of  the         Part  XL 

4.  Because  in  this  \Y2ij  sinners  are  brought  to  repent- 
ance, and  have  a  heart  given  them  to  embrace  the  gos- 
pel. As  they  could  not  be  under  advantages  to  do  this, 
unless  the  gospel  were  preached  to  them,  and  they 
were  called  upon  to  repent  and  believe  ;  so  men  are 
brought  to  this  in  no  other  way,  and  by  no  other  means, 
but  the  preaching  of  the  gospel  :  Aiid  under  this,  and 
when  men  enjoy  the  gospel,  God  opens  the  hearts  of 
whom  he  pleases,  to  receive  the  truths  which  are  pub- 
lished, and  to  obey  them,  as  he  opened  the  heart  of 
Lydia  to  receive  the  gospel  preached  by  Paul.  When 
men  are  required  to  repent  and  embrace  the  gospel,  it  is 
not  known  to  any  man  that  they  will  not  have  a  heart, 
and  be  willing  to  comply,  till  the  experiment  is  made, 
and  it  appears  that  they  continue  impenitent  :  And  ii' 
they  appear  to  remain  impenitent  for  a  time,  it  is  not 
known  that  they  will  not  soon  come  to  repentance. 
God  is  under  obligation  to  none,  and  he  gives  a  heart  to 
repent,  to  those  who  live  under  the  gospel,  to  whom  he 
pleases,  and  when  and  where  he  sees  fit.  But  it  appears 
that  all  have  not  such  an  heart  given  them.  The  gos- 
pel is  preached  to  many,  who  persevere  in  rejecting  it, 
and  perish  more  dreadfully,  than  if  they  had  never 
heard  of  it.  It  is  made  a  savour  of  death  unto  death 
to  them.*     Therefore, 

5.  Many  important  ends  are  answered  by  preaching 
the  gospel  to  them  who  never  have  a  heart  to  repent  and 
embrace  it ;  by  which  they  have  salvation  freely  offered 
to  them,  and  they  are  required  to  hear  and  obey. 

This  is  necessary,  in  order  to  preach  the  gospel  to 
any ;  for  none  knows,  but  God,  who  will  repent  and 
accept  of  the  salvation  which  is  offered,  till  the  trial  is 
made,  and  the  offer  is  made  to  all  who  hear  it ;  and  no 
distinction  can  be  made,  till  men  distinguish  themselves, 
by  believing  or  rejecting  the  gospel.  This  is  also  nec- 
essary in  order  fully  to  express  and  show  the  free  grace 
exhibited  in  the  gospel.  By  this  are  discovered  the  ex- 
ceeding obstinacy  and  wickedness  of  man,  in  his  reject- 
ing such  a  kind  offer  of  pardon  and  salvation,  and  his 
great  ill  desert ;'  and  it  will  greatly  iHustrate  the  justice 
and  propriety  of  his  eternal  punishment.     And  the  dis- 

*  2  Cor.  ii.  15,  16. 


Chap.  IV.  Covenant  of  Grace,  csV.  Ill 

tinguishing,  sovereign  grace  of  God,  to  those  who  em- 
brace the  gospel,  and  are  saved,  will  hereby  be  set  in  a 
more  clear  and  aftbcting  light,  than  otherwise  it  could 
be. — And  many  other  important  ends  will  be  doubtless 
answered,  which  are  not  now  thought  of  by  man. 

Sixth.  Teaching  men  that  they  may  do  that  which 
js  their  duty,  and  what  God  requires  them  to  do,  while 
they  continue  impenitent,  and  in  an  unconverted  state, 
appears  to  have  a  bad  influence  many  ways,  and  tends  to 
delude  them,  and  prevent  their  embracing  the  gospel. 

This  ten'ds  to  deceive  them,  with  respect  to  their  own 
true  character,  and  make  them  to  think  much  better  of 
themselves,  than  they  ought  to  think  ;  and  to  overlook 
the  exceeding  obstinacy  and  wickedness  of  their  own 
hearts  ;  and  that  there  is  no  good  thing  in  them,  and 
they  are  wholly  undone  and  lost  in  themselves  :  And 
therefore  tends  to  prevent  their  understanding-  the 
gospel,  and  coming  to  Christ,  who  came  to  seek  and  to 
save  those  only  who  ^re  lost. 

Men,  through  the  natural  pride  of  their  hearts,  are 
disposed  to  shut  their  eyes  against  that  light  which 
discovers  their  evil  deeds,  and  lays  open  the  total  de- 
pravity and  w  ickedness  of  their  hearts ;  and  are  there- 
fore ready  to  lay  hold  on  any  thing  which  opposes,  and 
tends  to  shut  out  this  light.  And  so  long  as  they  are 
told,  and  believe  they  are  doing  some  duty,  they  will 
think  they  have  some  good  thing  in  their  hearts,  and  do 
that  which  is  pleasing  to  God  ;  and  will  naturally,  and 
even  necessarily  rely  upon  it,  as  in  som^  degree,  at  least, 
recommending  them  to  the  favour  of  God,  which  will 
effectually  prevent  their  coming  to  Christ,  as  poor  and 
wretched,  blind  and  naked. 

And  this  way  of  teaching  sinners  has  a  natural  and 
strong  tendency  to  lead  them  to  think  and  feel,  that  they 
have  some  excuse  for  not  repenting  and  believing  on 
Christ ;  and  that  they  are  not  blameable  for  this,  nor 
can  it  reasonably  be  required  of  them.  For  while  they 
are  directed  to  do  some  things  as  duty,  which  are  con- 
sistent with  impenitence,  and  are  expressly  told  they 
are  to  be  done  by  unrenewed  sinners,  antecedent  to  their 
repentance,  and  embracing  the  gospel,  they  are  naturally 
led  to  think,  there  is  such  difficulty  in  die  latter,  to 


112"  The  Dispensation  of  the          Part  11. 

which  they  find  no  heart  or  inclination,  that  they  are  not 
obliged  to  repent  immediately  ;  and  that  their  duty 
consists  chiefly,  if  not  wholly,  in  waiting  on  God,  for  a 
heart  to  repent  and  embrace  the  gospel  :  And  in  this 
way,  they  continue  blind  to  their  greatest  sin,  and  which 
is  the  chief  aggravation  of  all  their  sins,  viz.  unbelief; 
and  imagine  they  are  doing  their  duty,  and  waiting  on 
God  for  his  blessing,  with  an  impenitent,  rebellious 
heart,  and  while  they  are  "abominable,  disobedient, 
and  unto  every  good  work  reprobate  !" 

It  has  been  observed,  that  it  is  probable,  duties  to  be 
done  by  impenitent,  unconverted  sinners,  while  they 
continue  such,  would  never  have  been  thought  of  and 
urged,  had  not  an  opinion  been  entertained,  that  they 
are  under  an  inability  to  repent  and  believe  on  Christ, 
which  does  excuse  them,  in  some  measure,  at  least,  for 
continuing  impenitent,  and  unconverted.  From  this  ap- 
prehension and  sentiment,  sinners  have  not  been  called 
upon  to  repent  and  embrace  the  gospel  immediately ; 
but  to  do  some  lower  duties,  which  do  not  imply  repent- 
ance, or  renovation  of  heart ;  which  are  required  as  the 
mslrnmental  duties,  in  order  to  obtain  saving  mercies  ; 
and  which  they  may  and  can  do,  while  unconverted  ; 
and  therefore  can  have  no  excuse  for  neglecting  them. 
And  this  appears  to  be  confirmed  by  fact.  Most,  if  not 
all  of  those,  who  have  ^led  for  such  duties,  and  have 
prescribed  them  tp  sinners,  to  be  done  by  them,  as  uncon- 
verted and  impenitent,  have,  at  the  same  time,  either 
expressly  or  implicidy  represented  them  as  under  such  an 
inability  to  perform  duties  in  a  holy  manner,  which 
does,  at  least  in  some  measure,  excuse,  aiid  does  not 
wholly  consist  in  their  having  no  desire  or  inclination  to 
repent,  and  opposition  of  heart  to  it ;  but  that  there  is, 
in  their  case,  a  cannot,  independent  of  a  imll  not  ;  and 
that  the  latter  is  therefore  distinct  from  the  former  ;  and 
that  the  former  kind  of  inability  does  excuse,  as  it  cer- 
tainly must,  so  far  as  it  does  not  consist  wholly  in  the 
evil  inclination  of  the  will,  and  is  independent  of  it. 
And  from  this  opinion,  many  public  teachers  and  authors 
have  not  called  on  sinners  and  required  of  them,  to  re- 
pent immediately  ;  but  have  directed  them  to  do  many 
dytjes,    v\  hile  they   continue  unconverted  ;    or  at  least 


Chap.  IV.         Coiienant  of  Grace,  ^c.  113 

have  insisted  chiefly  on  the  latter,  as  they  consider  them 
able  to  do  the  latter,  though  they  cannot  do  the  former. 
This  appears  to  be  one  great  and  chief  mean  of  pro- 
moting, confirming  and  spreading  far  and  wide  the  doc- 
trine, that  sinners  are  under  an  inability  to  repent  and 
believe  on  Christ,  which  is  a  good  excuse  for  neglecting 
it,  and  living  in  an  uncojiverted  state.  Hence,  when 
they  are,  in  scripture  language,  called  upon  to  repent^ 
and  accept  of  oftered  mere} ,  it  is  common  for  them  to 
say,  they  cannot  do  this,  and  offer  it  as  an  excuse  for 
"their  not  turning  to  God,  and  embracing  the  gospel. 
And  as  this  is  a  sentiment  so  agreeable  to  the  hearts  of 
sinners,  as  it  excuses  their  impenitence,  and  helps  to 
shield  them  against  a  true  conviction  of  their  criminality 
in  continuing  in  an  unconverted  state  ;  and  leads  them 
to  think  they  have  sincere  and  strong  desires  to  be 
christians  ;  but  cannot,  through  some  insuperable  diffi- 
culty, independent  of  their  will,  which  cannot  be  remov- 
ed by  their  inclination  and  endeavours  to  do  it ;  tiiey 
greedily  imbibe  it,  and  are  disposed  to  hold  it  last.  So 
long  as  this  sentiment  is  cordially  embraced,  it  will  pre- 
vent a  true  and  thorough  conviction  of  their  own  charac- 
ter and  state  ;  and  therefore  has  a  bad  and  dangerous 
tendency. — It  is  an  implicit  denial  of  the  total  depravity 
of  man ;  and  misrepresents  the  nature  of  the  sinner's  moral 
depravity,  and  inability  to  do  that  which  is  holy  and 
good  ;  as  if  it  rendered  him  innocent  and  blameless, 
w  hile  he  continues  unholy  and  disobedient. 

Jesus  Christ  indeed  says,  "  No  man  can  come  to  me 
except  the  Father,  who  hath  sent  me,  draw  him."* 
And  it  is  abundantly  declared  in  the  scripture,  that  no 
man  will  repent,  and  do  what  is  required  of  him,  unless 
his  heart  be  renewed  by  divine  influence.  But  at  the 
same  time,  their  neglect  and  refusal  to  hear  and  obey, 
is  represented  as  wholly  their  own  fault ;  and  that  their 
inability  is  their  crime,  consisting  wholly  in  the  inex- 
cuseable  wickedness  of  their  own  hearts.  And  the  re- 
quirement is  not  laid  aside  or  lowered,  because  they 
are  unw'illing  to  obey  ;  and  something  short  of  a  com- 
pliance substituted  in  the  room  of  it.  When  Christ 
spake  the  words  that  have  been  mentioned,   the  context 

•  John  vi.  44. 


114  The  Per  sender  ance  of  Part  II. 

shows  that  he  did  not  mention  their  inability  as  any  ex- 
cuse for  their  not  coming  to  him,  but  considered  it  as 
very  criminal  in  them,  and  as  rather  an  evidence  and 
aggravation  of  their  wickedness.  And  he  constantly 
invited  and  required  all  to  come  to  him  ;  and  told  them 
their  inability  consisted  in  the  strong  and  fixed  opposi- 
tion of  their  hearts  to  it.  He  said;  "  Ye  ijo'ill  not  come 
to  me,  that  ye  might  have  life."  We  do  not  find  him 
saying,  since  ye  are  not  able  to  come  to  me,  I  will  pre- 
scribe to  you  some  other  duty,  which  you  may  and 
must  do,  while  you  refuse  to  come  to  me,  and  have  such 
a  strong  opposition  of  heart  to  me,  that  you  cannot 
come.  Nor  has  any  one  yet  been  able  to  discover  any 
duty  enjoined  by  him,  which  men  may  do  with  a  heart 
which  is  wholly  in  opposition  to  him. 

It  is  now  left  to  the  reader  to  jud,se,  whether  the  par- 
ticulars which  have  been  here  mentioned,  considered  in 
their  connexion  and  consequences,  do  not  prove  the 
truth  of  the  proposition  to  which  they  relate  ;  and  make 
it  evident,  that  in  preaching  the  gospel,  nothing  is  pro- 
posed and  enjoined  as  duty,  to  be  done  by  men,  which 
is  consistent  with  their  rejecting  the  offers  of  it,  and  con- 
tinuing impenitent. 


Section  X. 

That  all  true  Belie^oerSy  do  persevere  in  Faith  and  Holi- 
ness^ to  the  Etid  of  Lije,  and  cannot  fail  oj  eternal 
Sahation. 

THE  doctrine  of  the  perseverance,  and  final  salva- 
tion of  all  who  believe  in  Christ,  and  are  once  interested 
in  the  covenant  of  grace,  has  been  repeatedly  brought 
into  view,  especially  in  the  three  preceding  sections.  It 
has  been  asserted,  or  often  supposed,  in  what  has  been 
said  on  faith,  justification,  and  the  covenant  of  grace  ; 
and  some  scriptures  have  been  mentioned,  which  do 
suppose  and  assert  it.  But  it  is  proper  that  this  point 
should  be  more  particularly  considered  and  explained, 
and  the  evidence  of  the  truth  of  it,  be  set  in  as  cleiar  and 
convincing  light  as  may  be. 


Chap.  IV.  All  true  Belie'vers.  115 

Indeed,  this  doctrine  is  so  connected  with  the  other 
doctrines  which  have  been  advanced  in  the  foregoing 
parts  of  this  system,  and  so  imphed  in  them,  or  follows 
from  them,  as  a  natural  and  undeniable  consequence, 
that  they  who  understand  and  believe  them,  will  not  hes- 
itate about  the  truth  of  this.  The}^  only  are  disposed 
to  deny,  or  doubt  of  the  truth  of  this  doctrine,  and  do 
not  see  the  evidence  of  it  in  divine  revelation,  who  do 
not  believe  man  to  be  naturally  so  totally  corrupt,  and 
so  absolutely  dependent  on  God,  for  a  new  heart,  and 
every  deforce  of  holiness,  and  for  salvation  ;  and  that  all 
this  so  wholly  depends  on  the  decree  and  will  of  God,  as 
has  been  represented  above  :  But  imagine  that  the  sal- 
vatipn  of  men  depends  on  their  free  will  and  conduct, 
indepeiident  of  God,  in  such  a  manner  and  measure, 
that  they  turn  the  scale  in  favour  of  their  salvation,  and 
not  God,  by  any  powerful  influence  of  his,  which  shall 
determine  whether  they  shall  be  saved  or  not.  And 
therefore,  if  they  do  now  believe,  and  are  in  favour  with 
God,  it  wholly  depends  on  themselves,  and  not  on  any 
particular,  determining  influence  of  Heaven,  whether 
they  shall  persevere  or  not,  in  faith  and  holiness,  to  the 
end  of  life  ;  consequently  there  is  no  security  against 
their  falling  away,  and  perishing.  Therefore,  if  the 
doctrines  which  have  been  advanced  in  this  system, 
have  been  proved  to  be  contained  in  the  holy  scriptures  ; 
and  consequently,  that  the  scheme  just  mentioned  is 
erroneous  and  unscriptural,  the  doctrine  now  under  con- 
sideration,  will  be  admitted  of  course,  without  any  dis- 
pute. In  order  to  explain  this  doctrine,  and  remove  or 
obviate  mistakes  and  misrepresentations  respecting  it, 
and  state  the  evidence  of  the  truth  of  it,  the  following- 
observations  must  be  made. 

1.  That  believers  never  will  totally  and  finally  fall 
away,  so  as  to  perish,  is  not  owing  to  the  nature  of  true 
grace,  or  any  power  or  sufficiency  in  themselves  to  per- 
severe unto  the  end  ;  but  this  depends  wholly  on  the 
will,  and  constant  influence  and  energy  of  God,  work- 
ing in  them  to  will  and  to  do.  They  are  kept  by  the 
po-wer  of  Gody  through  faith  unto  salvation.  It  is  God. 
who  having  begun  a  good  work  in  them,,  will  carry  it 


116  The  Perseijemnce  of  Part  IJ. 

on  until  the  clay  of  Jesus  Christ.*  If  the  holy  Spirit 
were  taken  from  the  believer,  and  he  left  to  himself  to 
stand  or  fall,  he  would  immediately  cease  to  be  a  be- 
liever, and  fall  totally  from  a  state  of  grace. 

2.  The  perseverance  of  believers  is  consisteat  with 
their  being  sanctified  but  in  part  ;  and  guilty  of  much 
sin  ;  and  e^en  by  surprise,  and  great  temptations,  of 
particular  gross  outward  acts  of  sin.  But  they  never 
become  totally  corrupt  and  sinful,  as  they  were  before, 
and  as  all  the  unregenerate  are  ;  and  they  do  not  sin 
%vith  their  whole  heart :  They  btiing  born  of  God,  do 
not  commit  sin,  in  this  sense,  and  as  others  do ;  "  for  his 
seed  remaineth  in  them  :  And  they  cannot  thus  sin,  be- 
cause they  are  born  of  God.  "f  By  falling  into  sin,  they 
may  bring  themselves  into  great  darkness,  and  lose  all 
sensible  evidence  that  they  are  born  of  God  :  But  their 
faith  and  grace  never  wholly  fails  ;  so  that  they  do  not 
fall  from  it  totally  ;  but  this  spiritual  life  continues  in 
some  degree  of  it  at  least,  and  it  will  sooner  or  later,  and 
will  doubtless  in  ordinary  cases,  very  soon,  kindle  up  in 
renewed  sensible  acts  of  repentance,  faith  ajid  love. 
Peter  was  an  instance  of  this  ;  by  which  this  observar 
tion  is  illustrated. 

3.  The  certain  perseverance  of  true  saints  in  faith  and 
holiness  unto  salvation  does  not  imply  or  suppose,  that 

tliey  shall  be  saved,  whether  they  thus  persevere  or  not ; 
or  that  they  shall  persevere  without  persevering.  It 
would  be  quite  needless  to  observe,  that  such  a  palpable 
contradiction  is  not  implied  in  this  doctrine,  were  it  not 
that  some  have  seenied  to  understand  it  so.  They  ob- 
ject to  the  doctrine,  the  tendency  of  it,  to  make  those 
who  believe  it,  careless  about  a  holy  life,  and  to  lead 
them  to  indulge  their  lusts,  and  live  in  sin.  There  can 
be  no  tendency  in  this  doctrine  to  this,  unless  the  cer- 
tainty of  the  perseverance  of  believers  in  faith  and  holi- 
ness renders  it  needless  to  persevere  in  faith  and  holi- 
ness, which  is  impossible,  as  it  is  a  contradiction  in 
terms.  If  true  believers  shall  persevere  in  faith  and  ho- 
liness, then  such  perseverance  is  absolutely  necessary 
to  salvation,  and  there  is  no  other  way  to  be  saved  ;  aind 
he  is  not  a  true  believer  who  does  not  thus  persevere. 

•  Phil.  i.  6.  t  1  John  iii.  9. 


Chap.  IV.  All  true  Bclie'oers.  117 

No  doctrine  therefore,  can  more  assert  and  establish  the 
importance  and  necessity  of  a  careful  and  resolute  per- 
severance in  holy  living,  than  this.  And  it  affords  the 
greatest  encouiagement  to  the  believer,  to  work  out  liis 
own  salvation  u  ith  fear  and  trembling,  while  he  relies 
upon  the  promi.^e  and  grace  of  God,  to  work  in  him, 
both  to  will  and  to  do.* 

This  leads  to  another  observation. 

4.  The  certain  perseverance  of  the  saints,  in  faidi  and 
holiness,  does  not  render  their  activity,  constant  care 
and  exertions,  needless,  or  suppose  this  unnecessary  ;  but 
the  contrary.  *  It  is  their  oivn  perseverance  in  faith  and 
holiness  which  is  made  certain ;  they  themselves,  there- 
fore, must  live  by  faith  and  in  the  practice  of  holiness  ; 
for  they  cannot  persevere  in  any  other  way,  but  by  a 
constant  attention  to  this  matter,  watching  and  praying, 
and  working  out  their  own  salvation  with  fear  and 
trembling.  To  neglect  this,  and  to  take  a  contrary 
course,  is  to  draw  back  unto  perdition,  and  not  to  believe 
to  the  saving  of  the  soul.f  How  absurd  is  it,  then,  for  a 
person  to  say,  or  think,  that  since  his  care  and  activity, 
in  living  a  holy  life,  are  made  certain,  as  necessary  in 
order  to  his  salvation  ;  therefore  he  will  exercise  no  care 
and  concern  about  it,  nor  do  any  thing  towards  it,  but 
the  contrary  !  It  is  very  certain,  that  he  who  has  a  pre- 
vailing disposition  to  think,  and  feel  thus,  is  not  only 
guilty  of  gross  contradiction,  but  is  a  stranger  to  true 
faith,  and  has  neither  part  nor  lot  in  this  matter. 
Therefore, 

5.  The  doctrine  of  the  certain  perseverance  of  believ- 
ers unto  the  end  of  life,  is  so  far  from  rendering  the 
use  of  means,  and  setting  motives  before  them,  in  order 
to  promote  and  effect  their  living  a  life  of  faith  and  holi- 
ness, unreasonable  or  needless,  that  all  this  is  as  impor- 
tant and  necessary,  as  if  this  doctrine  were  not  true,  and 
their  perseverance  were  not  made  certain. 

If  God  have  promised  that  all  who  are  interested 
til  the  covenant  of  grace,  shall  persevere  in  a  holy  life, 
and  in  this  way  be  saved  ;  this  supposes  that  they  shall 
be  under  advantages,  and  have  proper  means  used  with 

VOL,    II.  16 

•  PbU.  ii.  12,  13.  t  Heb  x.  39. 


118  The  Perscoerance  of  Part  II, 

them,  in  order  for  this,  and  that  they  shall  have  motives 
constantly  set  before  them,  to  induce  and  persuade  them 
to  obedience,  and  live  a  holy  life  ;  and  to  guard  them 
atjainst  the  contrary.  Hence  the  propriety  and  necessi- 
ty of  all  the  institutions  of  the  gospel,  directions,  in- 
structions, exhortations  and  commands,  and  the  various 
and  numerous  motives,  to  furnish  believers  with  proper 
means,  and  to  induce  them  to  persevere  in  their  faith  ; 
without  which,  the  intention  and  promise  of  God,  that, 
they  shall  persevere,  could  not  be  effected  in  a  proper, 
rational  way,  consistent  with  the  nature  of  man. 

How  greatly  mistaken  are  they  then,  who  suppose,  if 
the  perseverance  of  believers  be  made  certain  in  the  cov- 
enant of  grace,  this  would  render  all  such  means, 
motives,  exhortations,  promises  and  threatenings  useless 
and  unreasonable  !  And  because  these  do  take  place, 
according  to  the  word  of  God,  they  infer,  that  this  doc- 
trine cannot  be  true  ! 

6.  This  doctrine  supposes  perseverance  to  the  end 
of  life,  in  faith  and  holiness,  necessary  in  order  to  salva- 
tion ;  that  such  only  shall  be  saved  :  Therefore,  that 
thcv  who  do  not  persevere,  will  not  be  saved,  but 
perish  ;  whatever  good  attainments,  faith  and  holiness 
thev  may  appear  to  have  for  a  while  ;  and  however  con- 
fident they  may  be  that  they  shall  be  saved. 

If  believers  might  be  saved,  without  persevering  in 
faith,  to  the  end  of  life,  there  would  be  no  need  that 
their  perseverance  should  be  made  sure;  and  there 
would  be  no  propriety  in  promising  this,  as  such  a  great 
privilege,  and  as  if  it  were  necessary  to  salvation.  It  is 
abundantly  declared  in  scripture,  that  they  only  who 
overcome  and  keep  the  words  of  Christ  to  the  end, 
shall  be  saved.  "He  that  continueth  to  the  end  shall 
be  saved.  If  ye  contiime  in  my  word,  then  are  3'e  my 
disciples  indeed.  If  a  man  abide  not  in  me^  he  is  cast  fordi 
as  a  branch,  and  is  withered."*  These  and  many  oth- 
er, declarations  in  the  scripture  of  the  same  kind,  are  so 
far  from  being  inconsistent  v/ith  the  doctrine  of  the  cer- 
tain perseverance  of  all  true  bt-lievers,  that  the  truth  con- 
tained in  such  passages  is  supposed,  and  implicitly 
asserted  in  this  doctrine. 

*MaU,  X.  26.     Johnviii-Sl.    xv<  6. 


Chap.  IV.  All  true  Believers.  119 

It  has  been  asked,  why  such  declarations  are  made  in 
the  scripture,  if  no  true  believer  does  ever  fall  away  ; 
but  certainly  will  continue  to  the  end  ? 

The  answer  is  at  hand.  They  are  made,  because  it 
is  true  that  none  can  be  saved,  unless  they  persevere ; 
and  it  is  proper  and  important,  that  this  truth  should 
be  known,  and  kept  in  view,  to  prevent  persons  flattering 
themselves,  that  they  have  been,  and  are  true  believers, 
though  they  sit  still  and  do  little  or  nothing,  neglecting 
the  work  of  fiiith,  and  labour  of  love  ;  and  though  they 
have  fallen  into  a  settled  course  of  apostasy.  And  such 
declarations  arc  suited,  and  ev^en  necessary,  to  distin- 
guish true  believers  from  others  ;  and  to  excite  them  to 
care  and  watchfulness,  lest  they  should  apostatize  ;  and 
to  zeal  and  activity  in  obedience,  and  engagedness  to 
persevere  in  faith  and  holiness,  by  a  patient  continuance 
in  well  doing,  seeking  for  glory,  honour  and  immortality. 

If  any  say,  that  these  declarations  suppose  that  true 
believers  may  fall  away  and  perish  ;  and  therefore  are 
inconsistent  with  the  certain  perseverance  of  all  such  : — 

Answer.  This  is  certainly  a  mistake.  They 
neither  assert,  nor  suppose  any  such  thing.  Every  true 
believer  may  persevere  to  the  end,  consistent  with  these 
declarations,  and  they  may  be  the  means  of  their  perse- 
vering.— It  is  true,  that  he  who  does  not  persevere,  but 
draws  back  and  apostatizes,  shall  not  be  saved  ;  but  it  is 
equally  true,  that  all  such  never  were  true  believers  ;  but 
their  faith  was  essentially  different  from  true  faith,  and 
therefore,  only  a  temporary  faith  ;  and  this  is  discovered 
by  their  falling  away.  Therefore,  the  apostle  John 
says,  of  such  apostates,  "They  went  out  from  us,  but 
they  were  not  of  us  :  For  if  they  had  been  of  us,  they 
would  no  doubt  have  continued  with  us  :  But  they  went 
out,  that  they  might  be  made  manifest,  that  they  were 
not  all  of  us."*-  These  declarations  do  indeed  suppose 
that  persons  may  set  out  and  run  well  to  appearance,  for 
a  time  ;  but  after  that,  w  hen  temptation  comes,  fall 
away,  because  they  had  no  root  in  themselves,  and  never 
were  true  believers  ;  and  are  suited  to  detect  such,  and 
to  warn  and  guard  all  against  apostasy. 

•  1  John  ii.  19;. 


120  The  Ferscoerance  of  Part  II. 

7.  That  the  perseverance  of  believers  in  holiness  to 
salvation,  is  secured  to  them  in  the  co\enant  of  grace, 
is  abundantly  asserted  in  divine  revelation.  A  number 
of  passages  which  express  or  imply  this  doctrine  have 
already  been  occasionally  mentioned,  in  the  foregoing 
seet^ons,^and  it  would  swell  this  section  into  a  volume, 
to  transcribe  all  the  passages  of  scripture,  v\hich  either 
expressly  assert,  or  imply  the  certain  perseverance  and 
salvation  of  all  who  once  become  truly  pious  :  Only  a 
few  therefore,  of  the  many,  will  be  mentioned.  Indeed, 
if  there  w  ere  but  one  sentence  in  the  Bible,  which  ex- 
pressly, or  even  implicitly  asserted  this  doctrine,  which 
is  so  reasonable  and  desirable,  it  would  be  a  sufficient 
warrant  to  receive  it,  as  an  important  truth. 

The  promises  so  often  made  to  them  who  believe  that 
they  shall  be  saved,  do  connect  salvation  with  the  first 
act  of  faith,  which  supposes,  as  has  been  before  observ- 
ed, that  true  faith  is  always  a  persevering  faith  ;  which 
could  not  be  so,  were  it  not  made  such,  by  the  promise 
of  God  in  the  covenant  of  grace,  by  which  he  engages  to 
the  believer,  that  his  faith  shall  never  fail  ;  but  that 
he  shall  persevere  in  believing,  so  that  the  end  of  his 
faith  shall  be  the  salvation  of  his  soul.  The  apostle 
Peter  gives  this  account  of  the  matter,  and  tells  in  what 
way  believers  persevere  unto  salvation.  Speaking  to 
believers,  he  tells  them,  that  an  inheritance,  incorrupti-. 
ble,  and  undefiled,  and  that  fadeth  not  away,  is  reserved 
in  heaven  for  them,  who  are  kept  by  the  power  of  God, 
through  faith  unto  salvation.*  The  certainty  of  the 
final  salvation  of  every  one  who  believeth  on  him,  is  very 
particularly  and  expressly  asserted  by  Christ,  in  the 
words  fpllowing  :  "  Verily,  verily,  I  say  unto  you,  he 
that  heareth  my  word,  and  believeth  on  him  that  sent 
me,  hath  everlasting  life,  and  shall  not  come  into  con- 
demnation ;  but  is  passed  from  death  unto  life."!  The 
believer  could  not  be  said  to  ha^ue  everlasting  life^  and  to 
have  already  passed  from  death  unto  life,  so  as  never 
again  to  fall  into  a  stale  of  condemnation,  unless  salvation 
were  made  sure  to  him,  upon  his  first  believing,  and 
consequently  perseverance  in  faith  unto  salvation,  in  the 
covenant  ol  p;race,  the  tenor  of  which  is  l.ere  expressed 

•  1  Peter  i.  4.  5.  t  John  v.  24. 


Chaf.  IV.  All  true  BcUemers.  121 

by  the  Redeemer.  Still  more  express  and  strong,  if 
possible,  is  the  following  declaration  of  his  :  "  All  that 
the  Father  giveth  me,  shall  come  to  me  ;  and  him  that 
Cometh  to  me,  /  ivill  in  no  ivise  cast  out.  And  this  is 
the  will  of  him  that  sent  me,  that  every  one  which  seeth 
the  Son,  and  belie veth  on  him,  may  have  everlasting 
life  ;  and  I  will  raise  him  up  at  the  last  day."*  And 
again  he  says,  "  My  sheep  hear  my  voice,  and  I  know 
them,  and  they  follow  me.  And  I  give  unto  them 
eternal  life,  and  they  shall  never  perish,  neither  shall 
any  pluck  them  out  of  my  hand.  My  Father,  which 
gave  them  me,  is  greater  than  all ;  and  none  is  able  to 
pluck  them  out  of  my  Father's  hand."!  Agreeable  to 
this,  he  prays  the  Father,  that  all  who  did  then  believe 
him,  and  all  that  should  believe  to  the  end  of  the  world, 
might  be  kept  secure  from  falling  away,  and  persevere 
in  holiness  to  eternal  life.  '*  Holy  Father,  keep  through 
thine  own  name,  those  whom  thou  hast  given  me,  that 
they  may  be  one  as  we  are.  I  pray  not  that  thou 
shouldst  take  them  out  of  the  world,  but  that  thou 
shouldst  keep  them  from  the  evil.  Sanctify  them 
through  thy  truth.  Th}'  word  is  truth.  Father,  I  will 
that  they  also  whom  thou  hast  given  me,  be  with  me, 
•where  I  am  ;  that  they  may  behold  my  glory,  which 
thou  hast  given  me.  Neither  pray  I  for  these  alone, 
but  for  them  also  who  shall  believe  on  me  through  their 
word.  "J 

The  Apostle  Paul  asserts,  that  salvation  and  eternal 
glory  is  connected  with  conversion  and  justification,  in 
the  following  remarkable  passage,  in  his  letter  to  the 
church  at  Rome  ;  where  he  traces  the  salvation  of  sin- 
ners, from  the  foundation  to  the  topstone.  "  We  know 
that  all  things  work  together  for  good,  to  them  that  love 
God,  to  them  w  ho  are  the  called  according  to  his  pur- 
pose. For  w  hom  he  did  foreknow,  he  also  did  predesti- 
nate, to  be  conformed  to  the  image  of  his  Son.  More- 
over, whom  he  did  predestinate,  them  he  also  called  ; 
and  whom  he  called,  them  he  also  justified  :  And  whom 
he  justified,  them  he  also  glorified. "§  From  this  he 
goes  on  to  the  end  of  the  chapter,  to  show  the  impossi- 
bility, that  any  true  christian,  should  be  separated  from 

*  John  vi.  37,  40.  |  John  x.  27,  28,  29,  4  John  xvii.  §  Rom.  viii.  28,  29,  Sa 


122  The  Perseiierance  of  Part  II. 

the  love  of  God  and  Christ,  and  so  perish.  The  apostle 
John  says  to  believers,  "The  anointing  which  ye  have 
received  of  him,  ahidetli  in  you  :  As  the  same  anointing 
teacheth  you  of  all  things,  and  is  truth,  and  is  no  lie  ; 
and  even  as  it  hath  taught  you,  jy<?  shall  abide  in  him^^ 
By  the  anointing  is  meant  the  Spirit  of  Christ,  which  he 
promised  his  disciples  should  be  in  them  and  abide  ivith 
them  Jore'oer.  *'  I  will  pray  the  Father,  and  he  shall 
give  you  another  Comforter,  that  he  may  abide  imthyou 
jore'cer  ;  even  the  Spirit  of  truth,  whom  the  world  cannot 
receive,  because  it  seeth  him  not,  neither  knoweth  him; 
but  ye  know  him,  for  he  dwelleth  in  you,  and  shall  be  in 
yoiiy-\  Of  the  same  holy  Spirit  he  speaks,  in  his  dis- 
course with  the  woman  of  Samaria,  when  he  says, 
**  Whosoever  drinketh  of  the  water  that  I  shall  give  him 
shall  ne'uer  thirst :  But  the  water  that  I  shall  give  him, 
shall  be  in  him  a  well  of  water,  springing  up  into  ever- 
lasting life."^  By  this  Spirit,  iDelievers  are  said  to  be 
sealed  to  the  day  of  redemption.  "  Who  hath  also  sealed 
us^  and  given  the  earnest  of  the  Spirit  in  our  hearts."^ 
To  be  sealed,  is  to  be  secured  as  the  property  of  Christ, 
and  belonging  to  him,  and  a  certain  token  of  complete 
redemption.  The  earnest,  is  a  part  given,  as  a  token 
and  pledge  that  the  whole  shall  be  granted,  even  eternal 
life. 

8.  That  all  true  believers  in  Christ  should  perse- 
vere in  faith,  and  none  of  them  perish,  is  consistent  with 
all  other  truths  contained  in  divine  revelation,  and  is 
really  contained  in  many  of  them ;  and  this  appears 
every  way  proper  and  reasonable. 

That  this  doctrine  is  not  inconsistent  with  any  thing 
contained  in  the  scripture,  has  been  made  evident ;  it  is 
hoped,  from  what  has  been  briefly  said,  in  some  of  the 
above  particulars,  to  obviate  the  objections  which  some 
have  made  to  it,  from  not  understanding  it,  or  the 
scriptures,  on  which  they  have  grounded  their  objec- 
tions. And  if  man  be  so  wholly  dependent  on  God  for 
salvation  ;  so  that  this  must  be  determined  by  his  sov- 
ereign will,  as  it  has  been  made  evident  the  scripture 
represents  him  to  be  ;   and  he  is  brought  into  a  state  of 

*  1  John  ii.  27.        t  John  xiv.  16,  17.      +  Chap.  iv.  14.        §  2  Cor.  i.  2^. 

Eph.  iv.  30. 


Chap.  IV.  All  true    Believers.  123 

salvation  by  the  sovereign,  almighty  influence  of  the 
divine  Spirit,  giving  him  a  new  heart,  and  making  him 
a  new  creature,  by  which  he  is  brought  into  a  spiritual, 
vital  union  to  Christ,  and  made  a  living  member  in  his 
body,  the  Church  ;  and  is  pardoned  and  justified  for 
Christ's  sake  ;  being,  by  this  union,  interested  in  his 
atonement  and  righteousness  ;  and  is  constantly  depen- 
dent  on  God  for  every  holy  act  and  right  thought :  Then 
it  is  unreasonable  to  suppose,  that  after  God  has  done  all 
this,  of  his  own  sovereign  will,  and  made  the  believer  so 
far  meet  to  be  a  partaker  of  the  inheritance  of  the  saints 
in  light,  having  delivered  him  from  the  power  of  dark- 
ness, and  translated  him  into  the  kingdom  of  his  dear 
Son  ;*  he  should  relinquish  this  work,  and  give  him  up 
to  the  power  of  sin  and  Satan,  and  leave  him  to  perish 
forever  :  But  on  the  contrary,  it  is  most  reasonable  to 
conclude,  with  the  apostle  Paul,  and  with  him,  "  Be 
confident  of  this  very  thing,  that  he  who  hath  begun 
such  a  good  work  in  him,  will  perform  it  until  the  day 
of  Jesus  Christ,  "t 


IMPROVEMENT. 

I.  See  how  exactly  the  blessings  and  promises  ot 
the  covenant  of  grace  are  suited  to  the  circumstances, 
and  to  the  heart  of  the  believer  ;  and  to  exhibit  and  dis- 
play sovereign  grace.  He  is  absolutely  dependent  on 
God  for  holiness,  and  perseverance  in  it  unto  salvation  ; 
he  feels  himself  infinitely  unworthy  of  any  favour,  and 
without  strength  in  himself  to  do  any  good  thing  ;  lie  is 
surrounded  with  temptations  and  dangers  ;  and  Satan, 
that  strong  and  subtle  enemy,  is  seeking  to  destroy  him. 
He  would  sink  into  despair  immediately,  were  it  not  for 
the  promised  power  and  grace  of  Jesus  Christ,  who  has 
promised  he  will  never  leave  nor  forsake  them  who  trust 
in  him  :  But  this  gives  him  sufficient  and  full  support, 
and  he  acknowledges  and  admires  the  wisdom  and  grace 
of  this  covenant,  as  everlasting,  and  ordered  in  the  best 
manner,  in  all  things,  and  sure  ;  and  says  with  David, 
"  This  is  all  my  salvation,  and  all  my  desire."  He 
knows  this  is  no  contrivance  of  man,  no  fiction,  but  an 

•*  CoL  i.  12,  13.  t  Phil.  i.  6. 


124  Concerning   Believers^  Part  II. 

important  glorious  reality,  which  has  a  divine  stamp 
upon  it.  He  believes,  and  rejoices  in  hope  of  the  glory 
of  God. 

II.  We  hence  learn,  what  encouragement  the  poor, 
lost,  infinitely  guilty,  and  miserable  sinner,  has  to  come 
to  Christ,  and  trust  in  him  for  every  thing  he  can  want. 
Christ  ensures  salvation,  and  perfection  in  holiness,  to 
every  one  who  will  come  to  him  ;  and  promises  he  will 
in  no  wise  cast  them  out,  or  forsake  them.  He  will  be 
their  righteousness,  wisdom  and  strength.  He  will  fur- 
nish them  with  the  whole  armour  of  God,  and  teach 
their  hands  to  war,  and  their  fingers  to  fight  success- 
fully against  sin  and  the  devil,  and  lead  them  on  to  com- 
plete victory. 

III.  This  doctrine  affords  sufficient  encouragement 
to  the  trembling  believer,  who  kno\\'s  his  own  weak- 
ness, to  make  a  public  profession,  and  espouse  the  cause 
of  Christ  before  the  world,  and  engage,  by  his  grace  and 
assistance,  to  serve  him,  devoting  himself  to  his  interest 
and  honour. 

Some,  who  thought  they  were  friends  to  Christ,  have 
been  afraid  to  make  a  public,  christian  profession,  lest 
they  shou.ld  fall  away  and  dishonour  him  by  their  sinful 
conduct.  This  is  owing  to  their  not  well  attending  to 
the  promises  of  the  coveiiant  of  grace.  If  they  have  a 
heart  to  devote  themselves  to  the  service  of  Christ  sin- 
cerely, and  choose  a  holy  life,  in  obedience  to  him,  as 
the  greatest  privilege  and  happiness,  they  may  safely 
trust  in  him  for  diat  assistance  by  which  they  may  live  a 
holy  life  ;  for  he  has  promised  never  to  leave  nor  forsake 
them,  but  that  his  grace  shall  be  sufficient  for  them. 


Section  XI. 

Concerning  Be/iever^^  Assurance  of  Sahation. 

THEY  who  deny  the  certain  perseverance  of  all  true 
believers  do,  of  course,  not  believe  it  is  possible  that  any 
man  should  be  sure  of  his  own  salvation  :  And  it  is  cer- 
tain,  that  the  latter  would  not  be  possible,  were  the  for- 
mer not  true.     But  if  the  covenant  of  grace  contain  a 


'Chap.  IV.  Assumnce  of  Sahation.  125 

promise,  that  all  who  believe,  shall  persevere  in  faith  un- 
to salvation  ;  so  that  there  is  a  certain  connection  be- 
tueen  the  first  act  of  fliith  and  salvation  ;  which  has  been 
proved  in  the  preceding  section  ;  then^  if  the  believer 
can  know  that  he  does  now  believe,  he  may  infer,  with 
certainty,  that  he  shall  be  saved.  He  hasjnst  so  much 
evidence,  that  he  shall  be  saved,  as  he  has,  that  he  is  a 
true  believer,  or  is  possessed  of  any  diing  which  implies 
saving  faith  :  And  if  he  can  be  sure,  thar  he  has  any  ex- 
ercises of  this  kind,  he  may  be  equally  sure  of  final  sal- 
vation. 

This  subject  may  be  explained,  and  the  truth  vindi- 
cated, by  attending  to  the  following  particulars  : 

1.  Assurance  of  salvation,  is  not  essential  to  saving 
faith  ;  or  a  person  may  believe  in  Jesus  Christ,  and  here- 
by be  brought  into  a  state  of  salvation  ;  and  yet  not 
know  that  he  does  believe  in  Christ,  as  they  do  who 
shall  be  saved. 

Many  have  thought,  that  saving  faith  consists  in  be- 
lieving that  they  shall  be  saved  ;  that  God  loves  them, 
and  designs  to  save  them,  and  Christ  died  for  them,  &,c. 
or  that  this  is,  at  least,  implied  in  faith;  that  it  is  in 
this  sense,  an  appropriating  actj  taking  salvation  as  their 
own,  knowing  that  it  belongs  to  them,  and  that  they 
shall  be  saved.  But  it  has  been  shown,  in  the  section  on 
the  nature  of  saving  faith,  that  such  a  notion  of  faith  is 
not  agreeable  to  scripture.  Saving  faith  is  a  direct 
act,  believing  the  gospel  to  be  true,  approving  of  it,  and 
receiving  Christ  as  he  is  there  offered.  This  may  take 
place,  and  a  man  be  a  real  believer  in  Christ,  without 
any  knowledge  or  consciousness,  or  even  the  least 
thought,  that  he  does  believe,  or  that  his  exercises  are 
saving  faith  ;  for  the  latter  consists  in  reflex  acts  of  the 
mind,  in  a  view  or  consciousness  of  what  does,  or  has 
taken  place  in  his  heart,  or  what  are  the  direct  acts  of  it 
to\Aards  Christ,  &c.  The  knowledge  or  assurance  that 
we  do  believe,  is  a  reflex  act  of  the  mind,  upon  what  has 
taken  place  in  our  hearts,  by  which  we  obtain  a  knowl- 
edge that  we  have  believed,  or  do  now  believe  :  So  that 
assurance  of  salvation,  or  that  we  have  saving  faith,  is 
consequent  on  our  believing  ;  and  saving  faith  must  ex- 
ist in  the  mind,  and  every  thing  essential   to  it  must  take 

VOL.    II.  17 


126  Concern'mg  Believers^  Part  II. 

place,  before  we  can  be  conscious  that  we  do  believe,  or 
have  any  knowledge  of  it,  which  consists  in  reflecting^ 
on  those  acts  of  our  hearts,  which  are  saving  faith,  or 
do  imply  it.  These  are,  therefore,  two  distinct  things 
in  their  nature,  and  are  not  necessarily  connected.  A 
person  may  have  saving  faith,  and  yet  not  reflect  upon 
the  acts  of  his  own  heart,  so  as  to  know  or  beUeve  that 
they  are  those  in  which  faith  consists. 

Saving  faith  is  an  appropriating  act  in  this  sense  j  it  is 
receiving  Christ  as  our  Saviour,  taking  salvation  as  it  is 
oftered,  and  laying  hold  of  the  covenant  of  grace,  so  as 
to  ensure  all  the  blessings  of  it  to  ourselves.  But  this 
may  be  done  without  knowing  that  we  do  it,  or  thinking 
that  the  exercises  of  our  minds,  in  which  this  consists, 
are  of  the  nature  of  saving  faith.  This  knowledge  is 
obtained  by  reflecting  upon  our  own  exercises,  with  dis- 
cerning to  see  of  what  kind  they  are  ;  and  the  latter  is 
not  necessarily  connected  with  the  former,  as  has  been 
now  9bserved. 

It  is  granted,  that  saving  faith,  even  in  the  first  acts  of 
it,  may  be  so  strong  and  clear,  that  it  may  be  attended 
with  a  consciousness  and  assurance,  that  the  person  does 
believe,  and  shall  be  saved  ;  so  that  believing  and  as- 
surance of  salvation,  may  be  both  together,  and  connect- 
ed in  this  respect ;  but  still  they  are  two  distinct  things, 
and  consist  in  distinct  acts  of  the  mind  ;  and  the  latter  is 
consequent  on  the  former  ;  though  the  believer  may 
not  distinguish  them,  and  not  know  that  they  are  not 
one  and  the  same  act. 

2.  Assurance  of  salvation,  therefore,  consists  in  a  per- 
son's consciousness  of  the  acts  of  his  own  heart,  that  he 
does  believe  in  Christ ;  and  knowing  from  intuition  or 
reflection,  that  he  has  attained  to  those  things  whicli  im- 
ply saving  faith,  and  do  accompany  salvation,  being  in- 
fallibly connected  with  it,  by  the  promise  of  God,  in  the 
covenant  of  grace. 

3.  It  is  certain,  from  fact  and  experience,  that  per- 
sons may  know  what  the  exercises  of  their  own  hearts 
are  ;  and  it  is  reasonable  to  suppose  this  may  be  the  case 
in  the  instance  before  us.  We  do  know  what  we  love, 
and  what  we  hate,  in  many  instances  at  least ;  and  what 
kijid  of  exercises  we  have,    respecting   many  objects 


Chap.  IV.  Assurance  of  Salvation.  127 

with  which  we  are  concerned,  which  are  agreeable,  and 
which  are  not  so.  We  know  we  love  some  persons, 
and  that  others  are  very  disagreeable  to  us.  And  no  rea- 
son can  be  given,  why  we  may  not  believe  and  be  sure 
that  the  gospel  is  true,  and  that  Christ  is  the  Son  of 
God,  and  be  so  pleased  with  his  character,  and  the  way 
of  salvation  by  him,  and  liave  such  strong  and  fervent 
love  to  him,  as  that  we  may  be  conscious  that  we  have 
these  exercises,  and  be  sure  we  do  believe,  and  love  the 
Lord  Jesus  Christ  in  sincerity  and  truth.  Peter  was  so 
conscious  and  sure  that  he  loved  his  Lord,  from  an  intu- 
itive view,  and  reflection  on  the  feelings  and  exercises  of 
his  own  heart,  that  he  could  say,  with  confidence,  and 
great  assurance,  "  Lord,  thou  knowest  all  things,  tliou 
knowest  that  I  love  thee."  And  it  is  very  unreasonable  to 
suppose,  that  no  person  can  have  such  constant,  strong 
love  to  Christ,  as  to  be  sure  he  does  love  him,  and  has 
all  those  exercises  \vhich  are  implied  in  faith  and  love. 
Notliing  can  prevent  this,  but  the  low  degree  and  weak- 
ness of  these  exercises,  and  the  strength  and  appearance 
of  contrary  exercises,  or  mistakes  with  regard  to  the 
nature  and  operation  of  true  grace. 

4.  It  appears  from  scripture,  that  many  good  men, 
were  in  fact  assured  of  their  salvation.  Job  says,  "  I 
know  that  my  Redeemer  liveth,  and  that  he  shall  stand 
at  the  latter  day  upon  the  earth.  And  though  after  my 
skin,  worms  destroy  this  body,  yet  in  my  flesh  shall  I 
see  God  :  Whom  1  shall  see  for  myself,  and  mine  eyes 
shall  behold,  and  not  another.-"*  The  Psalmist  says, 
"  Thou  shalt  guide  me  with  thy  counsel,  and  afterward 
receive  me  to  glory.  My  fl^esh  and  my  heart  faiieth  : 
but  God  is  the  strength  of  my  heart,  and  my  portion 
forever."!  And  it  appears  from  the  New  Testament, 
that  the  apostles,  and  many,  if  not  the  most  of  the  primi- 
tive christians  were  sure  that  they  should  be  saved. — 
The  apostles  speak  in  the  language  of  assurance  ;  and 
represent  this  to  be  common  to  believers  of  that  day, 
by  using  such  language  in  their  name.  The  apostle 
Paul  says,  "  I  know  whom  I  have  believed,  and  I  am 
persuaded  (or  confident)  that  he  is  able  to  keep  that 
which  I  have  committed  unto  him,  against  that  day. 
I  have  fought  a  good  fight,  I  have  finished  my  course  ■: 
*  Job  xjx.  23,  26,  27,       f  Psalm  IxxiU.  24,  26. 


128  Concerning  Believers^  Part  II. 

Henceforth,  there  is  laid  up  for  me,  a  crown  of  righteous- 
ness, which  tht  Lord,  the  righteous  Judge,  shall  give  me, 
at  that  day."*^  And  he  speaks  of  himself  as  sure  of  sal- 
vation, in  his  letter  to  the  church  at  Philippi.  "  I  know 
that  this  shall  turn  to  my  salvation,  through  your  prayer, 
and  the  supply  of  the  Spirit  of  Jesus  Christ.  To  me  to 
live  is  Christ,  and  to  die  is  gain.  1  am  in  a  strait  be- 
twixt two,  having  a  desire  to  depart,  and  to  be  with 
Christ,  which  is  far  better."!  And  he  uses  this  language 
of  assurance,  w  hen  he  speaks  in  the  name  of  others,  as 
well  as  of  himself.  "  IVe  know,  that  if  our  earthly  house 
oi  this  tabernacle  were  dissolved,  we  have  a  building  of 
God,  a  house,  not  made  with  hands,  eternal  in  the  heav- 
ens, &c."|  The  apostle  John  speaks  the  same  lan- 
guage :  "  fFe  know  that  we  have  passed  from  death  to 
life,  because  we  love  the  brethren.  IVe  know  that  we 
are  of  God.  And  we  know,  that  the  Son  of  God  is 
come,  and  hath  given  us  an  understanding  that  we  may 
know  him  that  is  true  :  And  we  are  in  him  that  is  true, 
even  in  his  Son  Jesus  Christ.  This  is  the  true  God,  and 
eternal  life."^ 

Thus  it  appears  from  scripture,  that  believers  have 
been  in  fact  assured  of  their  salvation  :  And  therefore 
that  it  is  possible,  that  others,  and  even  all  believers, 
may  attain  to  this,  in  the  same  way  in  which  t/iey  obtain- 
ed it,  viz.  by  arri\'ing  to  such  a  degree  of  faith  and 
christian  exercises,  as  to  produce  a  consciousness,  and 
certain  knov^lcdge,  that  they  have  faith,  or  christian  ho- 
liness, V.  hich  is  connected  with  salvation. 

This  leads  to  another  particular. 

5.  There  is  no  other  way  of  obtaining  this  assurance,^ 
but  by  having  such  high  degrees  of  christian  holiness, 
in  actual  exercise  ;  and  accompanied  with  such  spiritu- 
al discerning,  as  that  it  is  seen  and  known  by  the  person 
who  has  it,  to  be  real  gospel  holiness,  or  true,  saving 
faith.  True  grace,  or  holiness,  is  in  the  nature  of  it, 
clearly  distinguishable  from  ever}^  thing  which  is  not  so  : 
And  if  it  be  not  distinguished  by  the  believer,  and  seen 
and  known  to  be  what  it  is,  it  must  be  owing  either  to 
the  small  degree  of  it,  so  that  it  cannot  be  discerned,  or 

♦  2  Tim.  i.  12.  iv,  7,  8.         f  Chap.  i.  19,  21,  23.        ^  2  Cor,  v.  1—8. 
§  1  John  iii.  14.  v.  19,  20. 


I 


Chap.  IV.  Assura?icc  of  Salvation.  129 

to  the  want  of  spiritual  sight  and  discerning,  or  both  of 
thcni.      And  indeed,  it  is  ahvays  owing  to  both  these,  if 
they  may  be  considered  as  distinct  things,   which  they 
really  are  not  ;  for  they  both  go  together,  and  are  insep- 
erable.*      Holiness  is  itself,  light  and  discerning ;  and 
the  more  there  is  of  this  in  the  heart,  and  the  sironger 
and  more  constant  the  exercises  of  it  are,  the  more  the 
mind   is  illuminated,  and   sees  spiritual   things     more 
clearly  ;  and  with  greater  certainty  discerns  and  distin- 
guishes betw  een  true  grace,  and  that  which  is  not  of  that 
kind.     Therefore,  an  increase  of  holiness  magnifies  the 
object,  and  renders  it   more  visible,  and  easy  to  be  seen 
by  the  spiritual  eye,  so  as  to  be  distinguished  Irom  eve- 
ry thing  else  ;  and  at  the  same  time  is  the  spiritual  eye, 
and  increases  the  spiritual  sight  and  ability  of  discerning, 
so  as  more  cleaily  and  with  greater  certainty  to  see  and 
distinguish  truth  from  falsehood.       Therefore,   in  pro- 
portion to  the  degree  of  holiness  exercised,  other  things 
being  equal,   there  w  ill  be  evidence  to  the  mind,  that 
such  are  the  exercises  of  it,  and  consequently  that  they 
are  connected  with  salvation  ;  and  they  may  rise  to  such 
a  degree,  and  holiness  be  acted  out  in  such  a  measure 
and  manner,  as  to  be  accompanied  with  great  and  well 
^grounded  assurance,  that  it  is  real  holiness,  \\  hich  is  by 
the  promises  of  the  covenant  of  grace  connected  with  sal- 
vation.     'Jlierefore,   this   is  the   way  which  professing 
christians  are  exhorted  to  take,   in   order  to  have  and 
maintain  assurance  of  their  salvation. — "  And  we  desire, 
that  every  one  of  you  do  show  the  same  diligence,  to  the 
full  assurance  of  hope,  unto  the  end.      That  ye  be  not 
slothful,    but  followers  of  them,  \\  ho,  through  faith  and 
patience,  inherit  the  promises."! — The  '*  Assurance  of 
Faitli,"  is  mentioned  in  this  Epistle,  J  by  which  is  mean^ 
an  assured  belief  of  the  truth  of  the  gospel,  which  is  ex- 
pressed  in  the  following  words,  by  Peter.     "  IVe  believe, 
and  are  sure,  that  thou  art  the  Christ,  the  Son  of  the  liv- 
ing God."^      The  assurance  of  hope  is  an  assured  hope 

*  Though  the  exercise  of  holiness,  and  spiritual  discerning',  are  several 
times  mentioned  distinctly,  in  this  section,  it  is  not  intended  that  they 
should  be  understood  as  two  really  distinct  things.  Holiness,  is  spiritual 
light  and  discerning  ;  and  spiritual  light,  is  holiness.  See  the  section  on 
Divine  Illumination. 

\  Heb.  vi.  11,  12.  \  Chap.  s.  2?.  §  John  vi.  69. 


iJO  Concerning  Belie'oeTs'*  Part  II. 

of  salvation,  which  is  the  same  with  assurance  of  their 
salvation.  And  the  way  to  obtain  this,  which  is  here 
proposed,  is  diligence  and  engagedness  in  the  exercise 
and  expression  of  love  to  Christ,  and  to  his  people,  in 
opposition  to  sloth  and  negligence  ;  which  is  the  same 
with  the  strong  and  fruitful  exercise  of  christian  grace. 
Therefore, 

6.  The  believer  is  wholly  dependent  on  God  for  as- 
surance of  salvation.  Believers  are  entirely  dependent 
on  God  for  the  least  degree  of  holiness,  as  it  is  his  sove- 
reign gift ;  but  they  have  a  special  and  peculiar  favour 
from  him,  who  are  brought  to  such  a  degree  of  holy  ex- 
ercise, and  spiritual  discerning,  as  to  be  assured  that  they 
are  born  of  God,  are  his  children,  and  shall  inherit  ever- 
lasting life.  It  is  by  the  Spirit  of  God  witnessing  with 
their  spirits,  that  they  are  brought  to  see  and  know,  they 
arc  the  children  of  God.  This  the  scripture  declares. 
"  TlifC  Spirit  himself  beareth  witness  with  our  spirit, 
that  we  are  the  children  of  God."*  This  is  done,  not 
by  any  immediate  suggestion,  revelation  or  testimony  to 
the  believer,  that  he  is  a  child  of  God,  as  some  have  seem- 
ed to  imagine  ;  but  by  forming  the  heart  to  that  degree 
of  holy  affection,  and  spiritual  discerning,  that  the  be- 
liever is  able  to  look  on  this  work  of  the  Spirit,  and  know 
that  he  is  born  of  the  Spirit.  Thus  the  Spirit  of  God 
produces  this  evidence  and  witness  in  the  heart  of  the 
believer,  that  he  is  born  of  God,  and  gives  that  discern- 
ing to  him,  that  it  becomes  a  witness  to  his  spirit,  that 
the  Spirit  of  God  is  in  him,  and  has  formed  him  to  holi' 
ness,  by  which  he  is  become  a  child  of  God,  and  has  the 
spirit  of  a  child,  disposing  him  to  look  to  God,  as  his 
Almighty  Friend  and  Father.  What  the  Apostle  John 
says  amounts  to  the  same  thing,  and  may  serve  to  illus- 
trate these  words  of  St.  Paul.  "  Hereby  we  know  that  he 
abideth  in  us,  by  the  spirit  which  he  hath  given  us. 
Hereby  know  we,  that  we  dwell  in  him,  and  he  in  us, 
because  he  hath  given  us  of  his  Spirit. '"'f 

7.  The  assurance  of  salvation  is  not  common  to  all 
christians  ;  many  never  attain  to  it,  and  few,  or  none  of 
those  who  do,  have  it  constantly,  without  interruption. 

^  Rom.  viii,  16. 
f  1  John  iii.  S4.  iv.   13.— .See  President  Edwards,  on  Religious  Afifcc- 
qns.    First  Edition,  p.  125—133. 


Chap.  IV.  Assurance  of  Sahation.  131 

This  is  not  promised  to  all  believers  in  the  covenant 
of  grace,  as  perseverance  is  ;    but  is  given,   or  withheld 
as  is  most  agreeable  to  infinite  wisdom  and  goodness, 
and  so  as  to  answer  the  best  ends,  and  be  most  for  the 
glory  of  God,  the  best  good  of  his  church,  and  of  the 
individual  members  of  it.     Assurance  is  most  common 
among  them  who  are  called  to  distinguished  and  emi- 
nent service  and  sufferings   in  the   cause  of  Christ,   as 
they  seem  to  stand  in  most  need   of  it,  to  support  and 
animate  them,  in  the  midst  of  the  greatest  trials,  dangers, 
and  worldly  evils.     Thus,  assurance  of  the  love  of  God, 
and  eternal  salvation,   seem  to  have  been  enjoyed,  not 
only  by  the  apostles,  but  by  christians  in  general,  in  their 
day,  as  they  were  called  to  suffering  in  a  peculiar  man- 
ner and  degree,    in   consequence   of  their   becoming 
christians.     And  those  christians  who  have  been  called 
to  the  greatest  labours  and  sufferings,  in  all  ages  since, 
have  appeared  to  have,  and  express  the  greatest  assur- 
ance of  their  own  salvation.     It  has  been  common  for 
martyrs,  to  go  to  the  stake,  or  to   other  most  cruel 
deaths,  in  the  joyful  assurance,  that  they  were  going  to 
heaven  ;  as  ecclesiastical  history  abundantly  informs  us. 
And  in  the  limes  of  the  greatest  sufferings  of  the  church 
of  Christ,  christians  have  appeared  to  be  more  generally 
assured  of  their  interest  in  the  covenant  of  grace. 

And  this  can  be  accounted  for,  from  what  has  been 
said  above  ;  for  they  who  are  called  to  extraordinary  la- 
bour and  suffering  in  the  cause  of  Christ,  not  only  need 
this  support  more  than  others  ;  but  their  circumstances 
are  suited  to  awaken  their  graces,  and  excite  them  to  a 
higher  and  stronger  degree  of  exercise,  than  common  ; 
by  which  they  have  clear  evidence,  that  they  have  true 
grace  :  and  God  grants  his  Spirit  to  such,  in  uncommon 
degrees,  which  is  a  witness  within  them,  to  their  spirit, 
that  they  are  the  children  of  God.  And  often,  when 
christians  are  on  a  dying  bed,  and  called  to  encounter 
the  king  of  terrors,  and  feel  themselves  going  into  the 
invisible  world,  they  have  a  greater  measure  of  the  holy 
Spirit,  and  their  faith,  and  every  grace,  are  in  a  stronger 
and  more  sensible  exercise  ;  and  they  are  assured  that 
Christ  is  their  Saviour,  and  that  they  are  passing  into  u 
state  of  perfect  holiness,  happiness  and  glcr\\ 


132  Concenimg  Believers''  IPart  IL 

There  are  different  degrees  of  assurance,  which  differ- 
ent persons  may  have,  or  the  same  person,  at  different 
times.  In  this  imperfect  state,  none,  perhaps,  may  be 
properly  said  to  hQ  perfectly  sure  of  their  own  salvation, 
so  that  there  can  be  no  addition  to  their  assurance. 
They  are  not  so  sure  of  salvation,  as  they  will  be,  when 
they  actually  arrive  to  heaven,  and  find  themselves  in 
possession  of  it ;  or  as  they  are,  who  are  now  in  heaven. 
And  one  christian  may  properly  be  said  to  have  a  stronger 
assurance  than  another,  and  the  same  believer  may  have 
a  higher  or  greater  degree  of  assurance,  at  one  time,  than 
at  another,  Avhen  he  may  be  said  to  be  sure.  The  dis- 
ciples of  Christ,  say  to  him,  upon  a  particular  occasion, 
"Now  are  we  sure  that  thou  kno  west  all  things,  and 
needest  not  that  any  one  should  ask  thee  :  By  this  we 
believe  that  thou  earnest  forth  from  God."*  They 
believed  this  before,  and  were  sure  that  he  knew  ail 
things  ;  but  now  their  faith  and  assurance  were  stronger, 
and  increased. 

Christians  who  are  not  assured  of  their  being  in  a  state 
of  grace,  but  entertain  a  hope  of  it,  may,  and  actually  do, 
have  a  stronger  hope,  or  more  hope,  at  one  time,  than 
at  another,  accordir.g  to  the  different  degrees  in  which 
their  graces  are  in  exercise,  and  as  different  feelings  and 
exercises,  in  different  circumstances,  and  on  different  oc- 
casions, take  place.  Sometimes  their  hope  is  assaulted 
with  great  and  overbearing  doubts  and  fears,  and  they 
hardly  know,  M'hether  they  ha^'e  any  hope  or  not ;  and 
are  ready  to  conclude  against  themselves,  that  all  is 
wrong,  with  respect  to  them,  and  they  are  really  in  a 
graceless  state.  At  other  times  their  hope  revives,  and 
is  stronger,  and  their  doubts,  in  a  great  measure,  sub- 
side. And  one  christian  differs  very  much,  in  this  re- 
spect, from  another.  The  hope  of  one  is  more  strong 
and  constant ;  and  he  has  not  so  many  doubts  and  fears, 
respecting  his  state  :  Another  is  generally  full  of  doubts, 
and  his  hope  is  weak,  and  attended  with  great  diffidence, 
and  does  not  often  rise,  so  as  to  expel  his  fears.  This 
difference,  is  doubtless  owing  in  many  instances  to  the 
stronger  and  more  constant  exercise  of  christian  holi- 
ness in  the  former  ;    he  having  more  grace,   and  with 

*  John  XV  i.  SO. 


Chap.  IV.  Assurance  of  Sahation.  133 

greater  fervency  of  spirit,  lives  a  watchful,  prayerful  life, 
and  with  more  engagedness  and  constancy  attends  on 
all  the  duties  of  Christianity,  than  the  latter. 

But  it  is  not  always  owing  to  the  different  degrees  of 
holiness,  that  persons  thus  differ,  in  their  hopes  and  con- 
fidence, respecting  their  own  christian  character  :  But 
two  persons,  who  have  aii  equal  decree  of  holiness,  may 
greatly  differ,  as  to  their  hope  and  confidence,  of  their 
being  real  christians.  This  may  arise  partly  from  their 
natural  temper  and  disposition ;  partly  from  other  causes, 
such  as  the  manner  of  their  education,  and  the  instruc- 
tions under  which  they  have  lived  ;  the  habitual  way  of 
thinking,  to  which  they  have  been  led,  by  those  with 
whom  they  associate  ;  or  the  mistakes  into  which,  one 
or  the  other  has  fallen,  about  the  nature  and  operation  of 
true  holiness  :  The  strong,  habitual  propensity  of  one, 
to  look  on  the  dark  side,  and  view  and  attend  most  to 
the  corruption  and  evil  propensity  of  the  heart,  a  id  less 
to  any  contrary  exercises  ;  being  inclined  to  conclude 
against,  rather  than  in  favour  of  himself  :  The  other  is 
of  a  contrary  disposition,  and  looks  more  on  the  favoura- 
ble side,  and  makes  the  best  of  what  he  sees  in  himself, 
and  is  not  so  much  disposed  to  give  way  to  doubts  and 
fears,  and  suggestions  against  himself.  These  and  oth- 
er things,  and  circumstances,  may  take  place  and  be  the. 
cause  of  the  difference  mentioned,  in  two  persons  equal- 
ly holy  ;  yea,  he  who  doubts  the  most  of  his  being  a 
real  christian,  may  have  more  grace  than  the  other,  who 
doubts  less,  supposing  they  are  both  christians,  as  this 
difference  does  not  arise  always  from  their  different  de- 
grees of  holiness,  but  from  other  causes,  some  of  which 
have  been  mentioned. 

If  he  may  be  called  an  assured  christian,  who  rises 
above  all  doubts  or  fear,  with  respect  to  his  being  a  real 
christian,  perhaps  every  believer  has  this  assurance,  at 
some  seasons  in  his  life,  either  at  his  first  conversion,  or 
at  other  times.  At  least,  his  mind  is  so  attentive  to  the 
truths  of  the  gospel,  and  he  is  so  pleased  and  delighted 
with  them,  or  with  some  particular  truths  ;  and  he  is  so 
entertained  with  the  divine  character,  and  that  of  the 
Redeemer,  that  he  has  no  doubts  or  fears  about  his  owrv 
state  ;  and  perhaps,  for  a  while,  thinks  little  or  nothing 
VOL.   IJ.  18 


134  Concerning  Believers^  Part  IL 

about  himself ;  and  when  he  does,  and  reflects  on  his 
own  views  and  exercises,  he  is  raised  above  all  doubt, 
whether  he  be  in  a  state  of  grace  or  not.  But  these 
views  and  exercises  may  soon  vanish,  in  a  great  measure, 
out  of  sight,  and  cease  to  be  so  strong  and  sensible  ;  and 
his  doubts  may  arise  in  as  great  strength  as  ever,  and 
greater  ;  and  he  call  all  in  question,  and  greatly  fear  he 
has  been  deluded,  and  never  known  what  true  holiness  is. 

And  whatever  be  the  degree  of  positive  assurance,  to 
which  a  christian  may  arise,  above  a  being  freed  from  all 
doubts  and  fears,  respecting  his  present  state,  and  future 
salvation  ;  yet  it  must  be  imperfect,  as  has  been  observ- 
ed, and  he  liable  to  change,  and  to  lose  it,  at  any  mo- 
ment. The  mind  of  the  best  christian  is  not  so  fixed, 
but  it  may  fluctuate  like  the  waves  of  the  sea.  He  is 
peculiarly  favoured  by  God,  indeed,  who  is  enabled  to 
maintain  a  constant  assurance  through  a  course  of  years, 
upon  good  evidence.  He  must  be  eminent  in  grace, 
and  live  in  the  constant,  strong  exercise  of  faith  and  love, 
and  every  branch  of  christian  holiness.  But  we  have 
abundant  reason  to  conclude,  this  is  not  generally  true 
of  christians.  In  this  imperfect  state  of  temptation  and 
trial,  in  which  the  best  christians  have  so  much  sin 
cleaving  to  them  ;  it  they  rise  at  times  above  all  doubts, 
and  have  great  assurance,  it  does  not  commonly  continue, 
uninterrupted,  a  long  time,  but  often  subsides  soon,  and 
gives  place  to  darkness  and  doubts.  It  being  built  on 
the  sight  and  knowledge  of  their  holy  exercises,  it  must 
change  and  fail,  as  they  alter,  and  become  less  visible 
and  sensible,  and  the  sensible  and  strong  exercise  of 
corruption  takes  place. 

It  must  be  observed,  however,  that  the  christian, 
through  a  long  course  of  experience,  in  which,  after 
many  doubts  respecting  his  state,  he  has  had  frequent 
revivals  of  his  hope,  and  his  doubts  have  often  entirely 
subsided  ;  and  his  exercises  of  grace  have  been  so 
strong  and  evident,  that  he  has  had  a  great  degree  of  as- 
surance ;  may  hence  be  led  to  maintain  a  more  steady 
hope,  and  not  admit  doubts  of  his  having  true  grace, 
when  the  exercises  of  it  are  not  so  visible  and  sensible, 
and  much  of  the  contrary  appears  in  his  heart.  By  long 
experience  he  has  found,   that  though  his  faith  and  love 


Chap.  IV.  Assurance  of  Sahatim.  135 

have,  at  times,  been  out  of  sight,  and  contrary  exercises 
of  heart  have  taken  place  and  appeared  to  an  awful  de- 
gree ;  yet  he  has,  after  this,  frequently  been  revived, 
and  his  exercises  of  christian  grace  have  been  so  strong 
and  sensible,  that  all  his  doubts  have  vanished.  Hence 
he  is  more  accjuainted  \vith  the  life  of  a  christian,  and  the 
nature  of  saving  grace  ;  and  learns  that  he  may  have 
true  grace,  though  it  be  not  always  sensibly  discerned, 
and  little  or  nothing  but  contrary  exercises  are  perceived ; 
and  so  does  not  give  way  to  overbearing  doubts,  even  at 
such  times  ;  but  maintains  his  hope  in  a  more  steady 
manner,  grounded  on  his  past  experience.  But  he  can- 
not, at  such  seasons,  when  gracious  exercises  are  not 
actually  perceived,  and  in  sight,  be  assured  that  he  is  a 
christian,  and  should  he  continue  long  in  this  situation, 
great  doubts  and  fears  must  arise. 

8.  Every  believer  would  always  have  assurance 
that  he  is  a  christian,  and  shall  be  saved,  were  it  not  for 
the  imperfection  and  weakness  of  those  exercises  in 
which  Christianity  consists,  and,  which  is  rea'lly  the 
same,  his  small  degree  of  spiritual  discerning  ;  and  were 
there  not  so  much  sin,  stupidity,  and  spiritual  blindness 
in  his  heart. 

The  holiness  in  which  Christianity  consists,  is,  in  the 
nature  of  it,  distinguishable  from  every  thing  else,  and 
tends  to  discover  itself,  in  acting  according  to  its  own 
nature.  And  nothing  can  prevent  a  sight  of  it,  and 
knowing  that  it  is  true  holiness,  but  want  of  attention 
and  discerning,  together  with  a  small  degree  of  it,  and 
that,  in  a  great  measure,  hid  and  buried  in  the  remaining 
sinful  disorders  of  the  heart,  which  render  it,  in  a  great 
degree,  stupid  and  blind  to  the  things  of  the  Spirit  of 
God.  The  rules  and  directions  in  the  scripture  are 
plain  and  abundant,  by  which  true  christian  holiness  is 
described  in  the  exercises  of  it,  and  distinguished  from 
every  thing,  which  is  not  holiness  :  And  the  Spirit  of 
God,  in  producing  and  maintaining  grace  hi  the  heart  of 
a  christian,  bears  witness  and  produces  evidence,  that 
he  is  a  child  of  God  ;  and  if  it  be  not  discerned  by  his 
Spirit,  it  must  be  for  the  reasons  just  mentioned.  It 
therefore  follows,  that  were  it  not  for  those  things  men- 
tioned, which  are  in  the  way  of  it,  every  christian  would 


136  Concerning  Belie'iiers*  Part  II. 

have  constant  assurance,  that  he  is  a  believer,  and  shall 
be  saved.  Were  his  graces  in  high  and  constant  exer- 
cise, and  acied  out  in  all  proper  ways  ;  and  were  his 
moral  corruptions  consequently  in  a  great  measure  sub- 
dued ai.d  mortified,  he  could  not  have  a  doubt,  he  must 
be  sure  that  he  is  a  friend  to  Christ,  and  does  most  cor- 
dially embrace  the  gospel ;  and  is  interested  in  that  ever- 
lasting covenant,  that  is  ordered  in  all  things  and  sure. 

9.  It  is  the  duty  of  every  christian  to  have  and 
maintain  a  constant  assurance  that  he  is  a  christian,  and 
shall  be  saved  ;  and  it  is,  therefore,  wholly  his  fault,  for 
uhich  he  can  have  no  excuse,  if  he  be  at  a  loss,  and 
doubts  whether  he  be  a  believer  in  Christ,  or  not. 

This  follows  fronri  what  has  been  observed  under  the 
last  head. 

For  if  it  be  the  duty  of  christians  to  live  in  the  constant 
vigorous  exercise  of  every  grace,  and  clear  discerning 
of  spiritual  things,  and  mortify  all  their  lusts  ;  with 
which  assurance  is  connected  ;  then  it  is  their  duty  con- 
stantly to  have  and  maintain  this  assurance,  and  they 
cannot  fail  of  it,  unless  they  come  vastly  short  of  their 
duty.  It  is  indeed  their  duty  to  be  perfectly  holy,  and 
every  thing  short  of  this  is  so  far  sinful  ;  but  the  exer- 
cise of  holiness,  w  hith  is  greatly  short  of  perfection,  is 
sufficient  to  assure  the  christian,  that  he  is  really  holy, 
and  shall  be  saved. 

It  has  been  observed  above,  that  the  believer  is  entire- 
ly dependent  on  God,  for  every  degree  of  holiness,  and 
especially  for  that  degree  which  is  necessary  in  order  to 
a  w  ell  grounded  assurance.  But  it  cannot  be  inferred 
from  this,  that  it  is  not  the  duty  of  christians  to  be  holy 
to  such  a  degree,  as  to  render  them  sure  they  shall  be 
saved  ;  unless  such  dependence  on  God  be  inconsistent 
"uith  any  possible  duty,  or  sin,  which  cannot  be  asserted 
consistent  with  reason,  or  the  Bible.  There  is  no  truth 
asserted  more  clearly  and  constantly  in  the  holy  scrip- 
ture, than  these  two,  viz.  Man's  entire  dependence  on 
God  for  all  moral  good  or  holiness  :  and  his  obligation 
to  be  holy,  as  God  is  holy ;  that  this  is  his  duty,  and  all 
peglect,  and  every  thing  in  him,  contrary  to  this,  is  his 
crime.  He.  m  ho  denies  eiiher  of  those,  does  so  far 
renounce  the  Bible, 


Chap.  TV.  Assurance  of  Sahation.  137 


IMPROVEMENT. 

I.  From  what  has  been  observed  on  this  subject, 
we  learn,  that  they  embrace  a  great  and  dangerous  delu- 
sion, who  think  they  are  assured  of  salvation,  without  the 
least  evidence  that  they  are  sanctified,  in  any  degree,  or 
looking  inwards  to  find  any  holy  exercise  ;  and  that  to 
build  such  assurance  upon  our  good  frames,  and  holy 
exercises  of  heart,  is  a  low,  legal  way  of  getting  assur- 
ance, and  is  not  the  proper  assurance  of  a  christian. 
That  true  christian  assurance  is  built  upon  a  more  firm 
foundation,  upon  Christ,  and  the  word  and  promise  of 
God,  and  not  upon  the  uncertain  and  changeable  ieelings 
and  impressions  of  the  heart. 

If  the  assurance,  for  which  they  plead,  and  \a  hich  they 
think  they  have,  be  examined,  it  will  appear  to  be  built 
on  a  sandy  foundation,  or  rather  upon  nothing.  To 
whom  is  Christ  a  Saviour,  and  to  what  are  the  promises 
of  the  gospel  made  ?  Christ  saves  them  who  believe  in 
him,  and  them  only  ;  and  the  promises  are  made  to  a 
certain  character,  to  that  faith  in  Christ,  which  implies 
all  the  branches  of  christian  holiness  ;  and  to  no  person 
who  has  not  this  character.  And  no  man  can  have  the 
least  evidence,  or  reason  to  believe,  that  he  has  an  inter- 
est in  any  of  the  promises  of  the  gospel,  or  shall  be 
saved  by  Christ ;  who  has  not  that  holiness  which  is  im- 
plied in  saving  faith,  and  unless  he  has  evidence  of  this, 
in  his  own  mind,  by  seeing  what  passes  in  his  own  heart, 
and  what  are  the  exercises  of  that.  If  assurance  of  sal- 
vation be  not  founded  upon  the  knowledge  of  our  own 
character,  it  is  built  upon  nothing,  and  is  mere  delusion. 

II.  We  learn  that  no  person  can  have  assurance  of 
salvation  fnjm  any  thing,  any  circumstance  or  attain- 
ment, which  is  merely  external.  Real  holiness,  or  sanc- 
tification,  is  the  only  evidence  that  any  one  can  have, 
that  he  shall  be  saved  :  But  this  consists  in  the  exercises 
of  the  heart,  and  not  in  any  thing  external,  any  farther 
than  it  comes  from  the  heart,  and  is  an  expression  of 
what  takes  place  there.  Men  may  make  a  profession 
of  religion  ;  attend  on  all  the  ordinances  and  institu- 
tions of  Christ ;  and  their  whole  external  behaviour  may 


138  Concerning  Belie'vers''  Part  II. 

be  regular  and  blameless  in  the  sight  of  man  ;  they  may 
be  just  and  beneficent  in  their  conduct  to  others  ;  yet  if 
all  this  do  not  proceed  from  a  holy  disposition  and  exer- 
cises of  heart,  it  is  no  evidence  that  a  man  shall  be  saved  ; 
and  considered  as  separate  from  the  heart,  there  is  no 
real  Christianity  in  it.  This  is  decided  by  the  Apostle 
Paul :  "  Though  I  speak  with  the  tongues  of  men  and 
angels  ;  and  though  I  bestow  all  my  goods  to  feed  the 
poor  ;  and  though  I  give  my  body  to  be  burned,  and 
have  not  charity,  it  profiteth  me  nothing,  and  I  am  noth- 
ing."* Men  must  be  acquainted  with  their  own  hearts, 
and  know  of  what  nature  their  internal  exercises  are,  in 
order  to  know  whether  they  be  christians  or  not.  In- 
deed, if  men  think  their  hearts  are  right  and  holy,  when 
their  external  conduct  is  not  good,  regulated  by  the  com- 
mands of  Christ,  they  deceive  themselves  ;  for  though 
a  regular,  and  good  external  behaviour  be  not  any  cer- 
tain evidence  of  holiness  of  heart,  yet  the  want  of  this, 
and  an  irregular  external  conduct  is  a  good  evidence 
that  the  heart  is  not  right. 

Too  many  seem  to  take  all  the  evidence,  hope  and 
confidence  they  have,  that  they  shall  be  saved,  from 
something  merely  external,  and  foreign  from  any  thing 
in  their  hearts  ;  either  because  God  smiles  upon  them, 
and  prospers  them  in  his  providence,  or  from  their  at- 
tending upon  the  external  duties  of  religion  ;  their  regu- 
lar external  conduct,  and  the  practice  of  justice  and 
beneficence  towards  their  fellow  men  ;  and  not  living  in 
those  vices,  which  many  others  practise.  Such  are 
strangers  to  true  religion,  and  are  wholly  deceived  in 
their  hopes  and  expectations  of  the  favour  of  God. 
Their  character  is  given  by  Christ,  in  the  Pharisee,  who 
went  up  to  the  temple  to  pray,  and  said,  "  God,  I 
thank  thee,  that  I  am  not  as  other  men  are,  extortioners, 
unjust,  adulterers,  or  even  as  this  publican.  I  fast  twice 
in  a  week,  I  give  tithes  of  all  that  I  possess."! 

A  christian  may,  indeed,  have  his  hope  and  assurance 
that  he  does  love  Christ,  strengthened  by  adhering  to 
his  duty,  and  steadily  obeying  him  in  his  external  con- 
duct, when  called  to  that  which  is  difficult,  and  in  which 
he  must  greatly  deny  himself.      When  his  grace  is  thus 

*  1  Cor.  xiii.  1,  2,  3.  -j-  Luke  xviii.H,  12. 


Chap.  IV.  Assurance  of  Sahation,  139 

tried,  and  does  not  fail,  it  is  a  farther  and  confirming 
evidence,  that  he  is  indeed  a  true  friend  to  Christ ;  but 
in  this,  the  motives  and  exercises  of  his  heart  are  not 
out  of  the  question,  or  out  of  view;  but  are  by  such 
trials  brought  into  view,  and  his  holiness  of  heart  shines 
out  more  bright,  and  becomes  more  evident  and  visible, 
not  only  to  others,  but  to  his  own  conscience  ;  as  gold 
shines  more,  and  proves  itself  to  be  true  gold,  by  being 
tried  in  the  fire.  Thus  Abraham's  ready  obedience  to 
the  divine  command,  to  offer  his  son  Isaac,  for  a  burnt 
offering,  was  a  confirming  evidence  that  his  heart  was 
truly  pious.  "  And  the  angel  of  the  Lord  called  unto 
him  out  of  heaven,  and  said,  Now  I  know  that  thou 
fearest  God,  seeing  thou  hast  not  withheld  thy  son,  thine 
only  son,  from  me."* 

III.     From  what  has  been  observed  on  this  subject, 
we  learn,  that  they  have  no  true  assurance  of  their  salva- 
tion, but  are  deluded,  who  say  they  have  great  and  con- 
stant assurance  of  this,  while  they  live  carelessly,   and  in 
many  respects  unbecoming  christians.     There  are  such, 
who  do  not  appear  to  be  conscientious,  humble,  meek, 
watchful  and  prayerful  christians,  but  the  contrary  ;  who 
often  express,  with  the  greatest  confidence,  their  abso- 
lute assurance  of  their  own  salvation.      This  is  an  evi- 
dence against  them,  in  the  view  of  the  judicious,   that 
they  do  not  know  what  true  religion  is  ;    and  they  may 
reasonably  be  considered  as  *'  proud  boasters,  speaking 
great  swelling  words  of  vanity."     And  some   speak  of 
their  not  having  a  doubt  of  their  being  real  christians,  for 
a  great  number  of  years  ;  but  have  enjoyed  full  assurance 
of  their  salvation  all  that  time,  in  such  a  manner,  and 
who  have  appeared  to   live  such   lives  as  to  give  reason 
to  conclude  they  know  not  what  true  assurance  is.      If 
a  person  who  has  lived  a  life  eminently  devoted  to  God, 
and  in  the  constant  practice  of  all  the  duties  of  Christian- 
ity, shining  externally  in  good  works,  and  all  the  graces 
of  our  holy  religion,  should,  on  proper  occasions,  hum- 
bly and  modestly  declare  to  his  christian  friends,  that  he 
was  raised  above  all  doubts  about  his  state,  and  had,  for 
a  long  time,  enjoyed  full  assurance  of  his  salvation,  no 
one  would  have  reason  to  call  it  in  question.     But  when 

*  Gen.  xxii.  11,  12. 


140  Concenimg   Belie^ers^  Part  II, 

they  make  high  pretensions  to  this,  whose  lives  are  in 
no  measure  answerable  ;  and  make  no  proper  appear- 
ance of  living  in  the  constant  and  lively  exercise  of  true 
religion,  in  a  strict,  conscientious,  holy  walk,  they  are  to 
be  considered  as  poor,  mistaken,  deluded  creatures. 

IV.  We  learn  that  the  believer's  assurance  of  salva- 
tion has  no  tendency  to  lead  him  to  live  a  careless,  un- 
godly life,  but  the  contrary.  It  is  not  consistent  with 
such  a  life.  It  necessarily  supposes  strong,  lively  ex- 
ercises of  holiness,  and  zeal  to  live  a  holy  life  ;  and 
can  continue  no  longer  than  these  continue :  When- 
ever his  zeal  for  good  works  abates,  and  is  not  perceiv- 
ed, and  carelessness  and  sloth  take  place,  the  christian 
will  lose  his  assurance,  in  a  great  degree  at  least,  if  he 
were  before  assured  that  he  was  a  christian  ;  and  doubts 
will  of  course  arise.  The  assured  christian,  therefore, 
is  the  most  lively,  holy  christian,  and  most  engaged  to 
crucify  the  flesh  with  the  affections  and  lusts.  And  he 
sees  more  clearly  than  others,  or  than  he  did  before,  the 
necessity  of  persevering  in  this  way,  not  only  in  order 
to  maintain  his  assurance,  but  in  order  to  be  saved ;  and 
feels  the  great  and  peculiar  obligations  he  is  under,  to 
this,  and  to  love  Christ  and  keep  his  commandments, 
who  has  loved  him,  and  given  himself  for  him  ;  "  That 
he  should  not  hence  forward  live  unto  h/mself,  but  un- 
to him  who  died  for  him,  and  rose  again."*  Every  as- 
sured christian  can  espouse  the  language  of  an  eminent 
ancient  christian,  who,  when  he  had  full  assurance  of  sal- 
vation, said  :  *'  I  run,  7iot  as  uncerta'mly  :  So  fight  I, 
not  as  one  that  beateth  the  air  :  But  I  keep  under  my 
body,  and  bring  it  into  subjection ;  lest  that,  by  any 
means,  when  I  have  preached  to  others,  I  myself  should 
be  a  cast-away,  "f 

V.  The  doctrine  of  assurance,  as  it  has  been  now 
stated  and  explained,  may  assist  persons  to  determine 
whether  they  be  believers,  or  not,  and  point  out  the  way 
to  obtain  assurance  that  they  are  such. 

1.  The  true  believer  desires  no  assurance  of  his  salva- 
tion, but  that  which  has  its  foundation  in  holy  exercises, 
and  consists  in  them,  so  that  the  former  cannot  be  ob- 
tained without  the  latter.  Assurance  of  salvation  would 
l?e  worth  nothing  to  him,  if  he  could  have  it,  without 
•  Gal.  ii.  20.    2  Cor.  v.  15.       f  1  Cor.  iS.  26,  27^ 


Chap.  IV.  Assurance  of  Sahation.  141 

holiness,  or  while  he  had  no  stronger  and  more  sensible 
exercises  ©f  love  to  Christ,  Sec.  than  he  now  has.  He 
therefore  does  not  ask  for  such  assurance,  nor  desire  it. 
It  pleases  him,  that  assurance  cannot  be  obtained  in  any- 
other  way,  than  in  the  lively  and  sensible  exercise  of  holy 
afi'ection. 

There  are  some,  who  earnestly  desire  and  long  for 
assurance  that  they  shall  be  saved,  and  feel  that  if  they 
could  obtain  this,  they  should  be  happy,  while  holiness 
is  not  so  much  the  object  of  their  desire  and  pursuit. 
These  are  not  seeking  the  assurance  which  the  christian 
desires,  nor  can  it  be  true  assurance,  or  of  any  real 
worth,  were  it  obtained,  without  holiness.  Such  as- 
surance will  satisfy  a  selfish  person  ;  because,  if  he  can 
be  assured  that  he  shall  be  happy,  he  cares  for  no  more ; 
and  in  his  idea  of  happiness,  holiness  is  not  included. 
But  not  so  the  true  believer. 

2.  From  the  preceding  particular,  it  follows,  that 
the  true  believer  prizes  holiness  more  than  assurance, 
and  is  more  concerned  to  obtain  the  former,  than  the 
latter. — To  be  conformed  to  Christ,  and  obedient  to 
him  in  all  things,  earnestly  and  constantly  devoted  to  his 
service  and  honour,  and  filled  with  strong,  benevolent 
love  to  God,  and  to  man,  is  a  thousand  times  more  the 
object  of  his  desire  and  prayer,  than  to  be  assured,  that 
he  shall  be  saved.  Therefore,  he  desires  no  other  as- 
surance of  salvation,  than  that  which  is  implied  in  such 
holiness,  as  has  been  observed.  Indeed,  the  true  chris- 
tian, in  the  exercise  of  holy  affection,  or  disinterested 
benevolence  to  God  and  man,  is  seeking  more  impor- 
tant objects  and  events,  than  his  own  salvation,  and  they 
have  the  first  place  in  his  heart.  He  seeks  first  the  king- 
dorn  of  God,  and  his  righteousness. 

On  the  contrary,  the  selfish  person  desires  and  seeks 
his  own  personal  interest,  his  own  happiness,  as  the 
most  important  and  supreme  good  ;  and  if  he  can  be 
assured  of  his  own  happiness,  he  has  all  he  wants. 
Therefore,  when  persons  prize  and  desire  assurance  of 
their  own  salvation,  more  than  holiness,  it  is  a  sign  that 
they  are  not  true  believers. 

3.  The  true  christian  can  have  joy  and  peace  in  be- 
lieving, or  the  joy  of  faith,  without  assurance  of  salva- 

VOL.    II,  19 


142  On  the  Doctrine  of  Election.         Part  IL 

tion.  The  reason  of  this  has  just  now  been  given,  viz. 
that  he  desires  and  seeks,  and  consequently  places  his 
happiness  in  better,  greater  and  more  important  objects, 
than  his  own  salvation.  He  rejoices  in  the  truth.  In 
the  truths  contained  in  divine  revelation,  in  the  divine 
character,  in  infinite  wisdom,  rectitude  and  goodness  ; 
in  the  felicity  and  glory  of  God ;  in  the  character  of 
Christ,  and  the  way  of  salvation  for  man,  by  him,  &c. 

The  selfish  person,  seeking  nothing  but  his  own  in- 
terest and  happiness,  can  have  no  religious  comfort  and 
joy,  any  farther  than  he  thinks  himself  sure,  or  hopes 
that  he  shall  be  saved.  Therefore,  his  religious  light 
and  darkness,  his  trouble  or  comfort,  arise  wholly  from 
or  consist  in  his  fears,  that  he  is  no  christian,  and  shall 
not  be  saved  ;  and  in  his  hope  and  confidence  that  God 
loves  him,  and  he  shaH  be  saved.  When  this  appears 
to  be  true  of  any  person,  it  is  a  sign  he  is  no  real 
christian. 

4.  The  hope  and  confidence  of  the  true  believer, 
that  he  is  a  christian,  and  shall  be  saved,  rises  and  sinks 
according  to  the  degree  of  holy  exercise,  in  love  to  God, 
&c.  This  has  been  illustrated  in  this^  section.  The 
hypocrite  can  enjoy  his  assurance  without  any  holiness, 
or  concern  about  it. 

Therefore,  the  only  right  way  to  obtain  assurance  of 
salvation,  is  to  press  forward  in  the  exercise  of  holiness, 
in  every  branch  of  it,  so  as  to  be  sensibly  a  friend  to 
Christ,  and  devoted  to  his  honour  and  interest. 


Section  XII. 

On  the  Doctrine  of  Election, 

WHAT  has  been  said  in  the  fourth  chapter  of  the 
first  part,  on  the  decrees  of  God,  includes  and  establish- 
es the  doctrine  of  particular  election  ;  and  this  doctrine 
has  been  supposed,  and  in  a  measure  brought  into  view, 
arnumber  of  times,  in  the  foregoing  sections  :  But  it  is 
thought  expedient,  and  of  importance,  that  it  should  be 
more  particularly  considered,  explained  and  vindicated. 
And  this  will  be  most  properly  done  in  the  clwpter  on 


Chap.  IV.  On  the  Doctrine  of  Election.  143 

the  application  of  redemption,  as  this  limits  the  applica- 
tion, and  points  out  the  subjects  to  whom  it  is  effectually- 
applied,  and  wIkd,  in  the  issue,  receive  the  whole  benefit 
of  redemption. 

The  doctrine  of  election  imports,  that  God,  in  his 
eternal  decree,  by  which  he  determined  all  his  works, 
and  fixed  every  thing,  and  every  event,  that  shall  take 
place  to  eternity,  has  chosen  a  certain  number  of  man- 
kind to  be  redeemed,  fixaig  on  every  particular  person, 
'whom  he  will  save,  and  giving  up  the  rest  to  final  im- 
penitence, and  endless  destruction. 

This  doctrine  may  be  explained,  and  the  evidence  of 
riie  truth  of  it  produced,  by  attending  to  the  following 
propositions ; 

1.  Mankind  are  entirely  dependent  on  God,  on  his 
determination,  and  sovereign  mercy  for  salvation.  All 
creatures  depend  on  God,  for  all  the  good  they  have. — 
Their  existence,  and  all  their  enjoyments,  are  the  fruit 
of  his  determination  and  appointment,  which  has  made 
the  difference  between  one  and  another,  in  every  re- 
spect. But  man  is,  in  a  peculiar  sense  ajid  degree,  de- 
pendent on  the  sovereign  will  and  pleasure  oi  God  for 
salvation.  He  is  utterly  lost  in  sin  ;  not  only  infinitely 
guilty,  and  deserving  to  be  destroyed  forever ;  but 
wholly  inclined  to  rebellion,  and  fixed  in  a  disposition  to 
oppose  God  in  every  method  he  can  take  to  recover  and 
save  him,  unless  his  heart  be  renewed  by  almighty  pow- 
er and  grace  ;  to  which  favour  none  have  the  least  claim, 
or  can  have,  but  are  infinitely  unworthy  of  it.  And 
when  the  way  was  open  for  the  pardon  and  salvation  of 
sinful  man,  by  what  the  Mediator  had  done  and  suffer- 
ed, .consistent  with  the  divine  law  and  righteousness  : 
yet  none  could  be  saved,  unless  they  be  renewed  by  the 
Spirit  of  God,  and  made  willing  in  the  day  of  his  power. 
This  therefore  depends  on  the  determination  and  pur- 
pose of  God  ;  and  he  "  has  mercy  on  whom  he  will 
have  mercy,  and  whom  he  will,  he  hardeneth."  God 
being  under  no  obligation  to  save  any  one  of  mankind, 
it  must  depend  on  his  sovereign  will,  whether  any 
should  be  saved:  And  if* any,  whether  all,  or  only  a 
part  of  mankind  :  And  if  only  some  of  them,  how  many, 
and  the  particular  persons  that  should  be  subjects  of 


144  On  the  Doctrine  of  Election.  Part  II. 

this  favour.  This  must  be  determined  by  God  ;  for 
there  is  no  other  being  that  has  a  right  to  determine  it, 
or  that  can  do  it ;  and  it  is  impossible  that  God  should 
not  determine  it.  He  is  infinitely  powerful  and  wise, 
he  knew  what  was  best  to  be  done,  and  it  wholly  de- 
pended on  him  to  determine  and  do  that  which  is  on 
the  w  hole  wisest  and  best.  It  belonged  to  him  to  de- 
cide and  fix  every  thing  respecting  this  matter,  "  who 
worketh  all  things  according  to  the  counsel  of  his  own 
will." 

II.     It  is  infinitely  best,  and  most  desirable,  that  this 
should  be  determined   by  Qod.      He  only  is  infinitely 
wise   and   good  ;    therefore,   whatever   he   determines 
shall  be  done,  and  take  place,    is  perfectly  right,   most 
wise  and  best.     It  is  therefore  infinitely  desirable,   that 
he  should   order  every  thing  that  takes  place,  and  all 
events  ;  but  more  especially  those  things  that  relate  to 
the  eternal  existence  and  endless  happiness  or  misery  of 
man,  whether  any  shall  be  saved,  or  all  lost ;  and  if  only 
a  part  of  mankind  be  saved,  how  many,   and  what  par- 
ticular persons,  shatl  be  included  in  this  number.     This 
is  a  matter  of  great  importance,  and  not  of  indifference, 
whether  this  person  shall  be  saved,  rather  than  another, 
and  it  requires  infinite  wisdom  to  determine  it  right,  so 
as  to  answer  the  best  ends.     Were  any  creature  to  de- 
termii^e  it,  in  any  one  instance,  especially,  apostate  man, 
the  event  might  be   undesirable,  and  of  infinitely  evil 
consequence.     Were  man  to  decide  it,  independent  of 
God,  and  were  this  possible,  it  would  be  most  undesira- 
ble and  infinitely  dreadful  to  the  wise  and  good ;  and 
they  rejoice  that  this  important  affair,  with  all  others,  is 
in  the  hand  of  him  w  ho  is  infinitely  wise  and  good  ;  who 
has  a  right,  and  to  whom  it  belongs  to  decide  the  state 
of  every  man,  whether  he  shall  be  saved  or  not  ;    and 
that  he  has  done  it,  by  an  unalterable  decree. 

III.  It  is  certain  from  the  scripture,  that  God  has 
determined  not  to  save  all  mankind  ;  but  only  a  part, 
and  a  particular  number  of  them.  The  Redeemer  him- 
self has  declared  this  expressly,  and  it  is  abundantly 
asserted  in  the  Old  Testament,  and  in  th^  New.  A 
number  are  to  go  away  into  everlasting  punishment, 
where  their  worm  dieth  not,  and  th^  fire  is  unquencha- 


Chap.  IV.         On  the  Doctrine  of  Election.  145 

ble  :  And  the  smoke  of  their  torment  shall  ascend  up 
ibrever  and  ever,  &c.  &c.*  Had  not  God  revealed  this, 
it  could  not  have  been  known  what  would  be  the  event 
of  redemption,  whether  all  will  be  saved,  or  not :  But 
God  has  made  it  known. 

We  are  not  told  in  the  scripture,  the  precise  number 
that  shall  be  saved  ;    nor  what  proportion  of  mankind 
^vill  be  of  this  number  ;  but  from  what  is  revealed,  re- 
specting this  matter,   it  is  reasonable   to  suppose,  that 
many  more  will  be  saved  than  lost,  perhaps  some  thou= 
sands  to  one.  f     But,  be  this  as  it  may,  we  are  certain 
that  the  number  that  shall  be  saved   is  fixed  by  infinite 
wisdom  and  goodness,  and  every  one  of  these  is  known 
unto  God,  and  their  names  are  written  in  the  book  of 
life,  before  the  foundation   of  the  world.     We  are  also 
certain,   that  it  is  not  OAving  to  the  want  of  goodness  in 
God,  or  the  insufficiency  of  the  atonement  and  merit  of 
Christ,  that  all  mankind  are  not  saved ;  for  the  latter  is  as 
sufficient  to  save  the  whole  human  race,  as  part  of  them, 
or  one  individual ;    and  the  only  reason  why  all  are  not 
saved,  is,  because  it  is  inconsistent  with  infinite  wisdom 
and  goodness  ;    that  is,  it  is  not  for  the  greatest  general 
good.     Infinite  goodness,  in  all  cases,  and  forever,  op- 
poses and  forbids  that  to.  take  place,  which  is  not  for  the 
greatest  general  good,  be  that   what  it  may  ;    and  ap- 
proves and  effects  that  which  will  answer  the  best  ends, 
and  produce  the  greatest  good,  in  all  cases.     We  are  as 
certain  of  this,  as  we  can  be,  that  there  is  an  infinitely 
wise,  good,  and  omnipotent  Being.     Therefore,   since 
God  has  declared,  that  he  has  determined,  not  to  save 
all  mankind,  we  know  that  this  is  not  consistent  with  his 
goodness  ;    that  is,   that  it  is  not  wisest  and  best,   or 
which  is  the  same,   it  is  not  for  the  greatest  good  of  the 
whole,  that  all  should  be  saved.      God  does  not  delight 
in  the  destruction  of  sinners,   in  itself  considered,  or  for 
its  own  sake  ;    and  not  one  would  be  suffered  to  perish, 
if  it  were  consistent  with  wisdom  and  goodness,  to  save 

•  This  has  been  particularly  considered,  and  proved,  by  a  number  of 
authors.  See  Dr.  Edwards  against  Dr.  Chauncy.  And.  an  Inquiry  con- 
cerning the  future  state  of  those  who  die  in  their  sins. 

f  See  Dr.  Bellamy,  on  the  Millennium.  And  the  forementioned 
Inquiry.    Page  167,  &c. 


145  On  the  Doctrine  of  Election.  Part  II. 

them  all  ;  or  if  this  were  consistent  with  the  glory  of 
God,  or  the  greatest  good  of  the  universe.  Nothing  can 
be  more  certain,  than  that  all  will  be  saved,  that  can  be 
saved  by  Omnipotence,  clothed  with  infinite  wisdom  and 
goodness  ;  that  is,  that  can  be  saved  consistent  with 
these. — What  is  inconsistent  with  infinite  wisdom  and 
goodness,  cannot  be  done  by  a  Being  infinitely  wise  and 
good,  though  omnipotent.  It  is  morally  impossible  ; 
for  he  cannot  deny  himself,  and  act  contrary  to  wisdom 
and  goodness.  Any  man  may  be  absolutely  sure  that 
he  shall  be  saved,  if  it  be  not  inconsistent  with  the 
goodness  of  God,  to  save  him,  and  in  this  sense  im- 
possible ;  or  if  it  be  consistent  with  the  greatest  glory 
of  God,  or  the  general  good.  And  who,  in  his  senses, 
that  is,  who  that  is  wise  and  benevolent,  would  desire  to 
be  saved,  or  could  ask  for  the  salvation  of  any  of  his 
fellow  men,  unless  this  might  be  consistent  with  the 
glory  of  God,  and  the  greatest  good  of  the  universe  ? 

As  we  know^  not  what  number  of  mankind  can  be 
saved,  consistent  with  infinite  wisdom  and  goodness,  so 
we  are  utterly  incapable  of  judging,  what  particular  per- 
sons can  be  saved,  consistent  with  these  :  But  God  has 
determined  this,  without  a  possibility  of  any  mistake. 
He  knows  what  individuals  of  the  human  race  can  be 
saved,  consistent  with  his  glor}- ,  and  the  greatest  good  of 
his  eternal  kingdom  ;  and  who  cannot  be  saved  consist- 
ent with  this,  and  has  determined,  and  does  act  accord- 
ingly. In  this  he  acts  as  a  sovereign,  as  being  under 
obligation  to  none,  or  not  to  one,  more  than  to  another  ; 
but  not  arbitrarily,  without  any  wisdom  or  reason. 
There  is  a  good  reason  why  one  should  be  saved  rather 
than  another.  There  is  a  good  reason,  why  every  one 
of  those  should  be  saved,  who  are,  or  shall  be  saved  ; 
and  ^^'hy  every  one  of  the  rest  should  not  be  saved  ; 
from  the  different  natural  formation,  or  capacity,  or  the 
different  circumstances  to  us  unknown,  and  undescriba- 
ble,  which  render  it  wisest  and  best,  ipost  for  the  glory 
of  God,  and  the  good  of  his  kingdom,  that  the  former 
should  be  saved,  and  the  latter  lost.  This  differenqe  in 
circumstances,  &c.  originates  in  the  divine  decree,  and 
is  ordered  by  God,  according  to  the  infinitely  vvisie 
counsel  of  his  own  will ;  but  it  is  as  real  a  difference,  as 
if  it  had  not  this  origin. 


Chap.  IV.         On  the  Doctrine  of  Election.  147 

IV.  We  learn  from  the  holy  scriptures,  that  a  par- 
ticular number  of  individuals  are  chosen  from  among 
mankind,  on  whom  the  divine  love  and  sovereign  grace 
are  to  be  displayed  in  their  salvation. 

Reason  teaches  us,  that  this  must  be  so,  as  has  been 
observed  ;  for  it  must  be  determined  by  God,  and  lie 
makes  the  distinction  between  those  who  are  saved,  and 
those  who  are  lost,  as  it  cannot  be  done  by  any  one  else  ; 
and  if  k  were  possible,  not  to  be  determined  by  infinite 
wisdom  and  goodness,  it  would  be  infinitely  disagreea- 
ble and  dreadful  to  all  the  wise  and  good  :  And  God  de- 
termines all  his  works,  all  he  will  do  from  eternity.  Ac- 
cordingly the  scripture  asserts  this  most  expressly  and 
abundantly,  in  the  following  passages,  and  in  many  oth- 
ers, which  it  will  be  needless  to  mention.  The  Re- 
deemer often  speaks  of  those  who  were  given  to  him  by 
the  Father,  to  be  redeemed  and  saved,  as  being  a  num- 
ber selected  from  the  rest  of  mankind  ;  and  says  they 
shall  come  to  him,  and  he  will  keep  and  save  them  ;  and 
his  words  strongly  imply,  that  they  only  shall  be  saved  ; 
and  that  there  never  was  a  design  to  save  any,  but  those 
who  are  thus  selected  and  chosen,  and  given  to  him,  to 
be  saved  by  him.  Therefore  he  declares,  that  he  does 
not  pray  for  the  salvation  of  any,  except  these  elect  ones, 
who  were  given  to  him.  He  says,  "  All  that  the  Father 
gin^eth  me^  shall  come  to  me  :  And  him  that  cometh  to 
me,  I  will  in  no  wise  cast  out.  And  this  is  the  Father's 
will  which  hath  sent  me,  that  ofallivhich  he  hath  given 
mey  I  should  lose  nothing,  but  should  raise  it  up  again  at 
the  last  day."*  *'  I  lay  down  my  life  for  the  sheep. 
And  other  sheep  I  have  which  are  not  of  this  fold  : 
Them  also  I  must  bring,  and  they  shall  hear  my  voice  ; 
and  there  shall  be  one  fold,  and  one  shepherd.  My 
sheep  hear  my  voice,  and  I  know  them,  and  they  follow 
me  :  And  I  give  unto  them  eternal  life  ;  and  they  shall 
never  perish,  neither  shall  any  pluck  them  out  of  my 
hand.  My  Father,  ivhich  ga'ue  them  to  77ie,  is  greater 
than  all ;  and  none  is  able  to  pluck  them  out  of  my 
Father's  hand.'^  "  Father,  glorify  thy  Son,  that  thy 
Son  ako  may  glorify  thee  ;  as  thou  hast  given  him  pow- 
er over  all  flesh,  that  he  should  give  eternal  life  to  as  ma- 
*  John  vi.  37,  ^9,  f  John  x.  15,  16,  27,  28,  29. 


148  On  the  Doctrine  of  Election.  Part  II. 

ny  as  thou  hast  given  him,  I  pray  not  for  the  world  ; 
but  for  them  %vhich  thou  hast  g  iven  mc^  for  they  are  thine. 
And  all  mine  are  thine,  and  thine  are  mine,  and  I  am 
glorified  in  them.  Holy  Father,  keep  through  thine  own 
name,  those  nvhom  thou  hast  given  me,  that  they  may 
be  one  as  we  are.  Father,  1  will  that  they  also  whom 
thou  hast  given  me,  be  with  me,  where  I  am,  that  they 
may  behold  my  glory,  which  thou  hast  given  me."* 
Could  the  doctrine  of  election  be  expressed  more  fully 
and  in  a  stronger  manner,  by  any  words  whatever  ?  That 
a  particular  number  of  mankind,  with  every  individual 
of  that  number,  are  chosen  and  selected  from  the  rest, 
and  in  the  covenant  of  redemption  given  to  Christ,  to  be 
redeemed  and  saved  by  him  ;  and  that  these  alone  are 
to  be  saved  ?  Agreeably  to  this,  Christ  repeatedly 
speaks  of  the  elect.,  whose  salvation  is  secured  ;  and  for 
whose  sake,  he  orders  the  great  events  in  the  world. 
*'  And  except  that  the  Lord  had  shortened  those  days, 
no  flesh  should  be  saved  :  But  for  the  elects  sake,  ivhoni 
he  hath  chosen,  he  hath  shortened  the  days.  For  false 
Christs  and  false  prophets  shall  rise,  and  shall  show 
signs  and  wonders,  to  seduce,  if  it  were  possible,  even 
the  very  elect.  And  then  he  shall  send  his  angels,  and 
shall  gather  together  his  elect,  from  the  four  winds."! 

The  apostle  Paul  represents  the  salvation  of  the  re- 
deemed, as  originating  in  the  eternal  purpose  of  God,  by 
which  they  are  selected  from  others  ;  and  who,  in  con- 
sequence of  this  choice  and  appointment,  are  saved. 
"  We  know  that  all  things  work  together  for  good,  to 
them  that  love  God,  to  them  who  are  the  called,  accord- 
ing to  his  purpose.  For  whom  he  ^\^  foreknow,  (that  is, 
whom  he  fixed  upon,  and  chose  to  salvation,)  he  also  did 
predestinate,  to  be  conformed  to  the  image  of  his  Son. 
Moreover,  whom  he  did  predestinate,  them  he  also  call- 
ed :  And  whom  he  called,  them  he  also  justified  :  And 
whom  he  justified,  them  he  also  glorified.  Who  shall 
lay  any  thing  to  the  charge  of  God's  elect :  It  is  God 
that  justifieth."!  "  For  the  children  not  being  yet 
born,  neither  having  done  any  good  or  evil,  that  the  pur- 
pose of  God,  according  to  election,  might  stand,  not  of 

•  John  xvii,  1,  2,  9, 10, 11,  21.  f  Mark  xUi.  20,  22^  27. 

%  Rom.  viii.  i%,  29,  30,  33. 


Chap.  IV.      On  the  Doctrine  of  Election,  149 

works,  but  of  him  that  calleth.  For  he  saith  to  Moses, 
I  will  have  mercy  on  whom  I  will  have  mercy  ;  and  I 
will  have  compassion  on  whom  1  will  have  compassion. 
Therefore,  he  hath  mercy  on  whom  he  will  have  mercy, 
and  whom  he  will  he  hardeneth."* 

The  doctrine  of  election,  as  stated  above,  is  implied 
in  these  last  words,  and  they  are  sufficient  to  prove  it, 
were  there  nothing  more  said  of  it  in  the  Bible  :  For  if 
the  will  of  God  determines  who  shall  be  the  subjects  of 
divine  mercy  and  be  saved,  and  who  shall  not,  as  is 
here  asserted  ;  then  God  determined  from  eternity 
whom  he  would  save,  and  whom  he  would  not  save,  and 
fixed  upon,  and  chose  a  particular  number  of  persons,  to 
be  the  subjects  of  his  mercy,  in  their  salvation,  exclu- 
sive of  the  rest  of  mankind  ;  for  what  God  wills  to  do, 
he  does  not  begin  to  will  to  doit  in  time  ;  but  his  deter- 
minations and  will,  respecting  all  his  works,  are  without 
beginning  :  His  will  is  unchangeable.  **  He  is  of  one 
mind,  and  none  can  turn  him." 

This  apostle  brings  the  doctrine  of  election  again  into 
view,  and  most  expressly  asserts  it,  in  the  following 
words,  *'  God  hath  not  cast  away  his  people  which  he 
foreknew. '\  Even  so  then,  at  this  present  time  also, 
there  is  a  remnant,  according  to  the  election  of  grace. 
What  then  ? — Israel  hath  not  obtained  that  which  he 
seeketh  for  ;  but  the  election  hath  obtained  itj  and  the 
rest  were  blinded.  "J — And  in  his  letter  to  the  saints  at 
Ephesus,  he  considers  their  election,  or  being  chosen  by 
God,  before  the  foundatibn  of  the  world  ;  that  is,  from 
eternity,  by  his  eternal  purpose  and  decree,  as  the 
source  and  cause  of  their  becoming  christians,  and  of 
their  salvation.     "  Blessed  be  the  God  and  Father  of 


•  Rom.  ix.  11,  15,  18. 
•j-  The  foreknowledge  ol  God  is  mentioned  here,  and  In  other  places, 
as  implying  his  purpose  and  decree  of  election.  See  Acts  ii.  23.  xv.  18. 
Rom.  viii.  29.  1  Peter  i.  2.  The  reason  why  this  word  is  used  to  denote 
the  divine  determination,  is  because  the  foreknowledge  of  God  does  nec- 
essarily imply  his  purpose  or  decree,  with  respect  to  the  thing  foreknown  ; 
for  God  foreknows  what  will  be,  only  by  determining  what  shall  be* 
Therefore,  foreknowledge  and  decrees  cannot  be  separated  ;  for  they  im- 
ply each  other,  if  they  he  not  one  and  the  same.  "  Grotius,  as  well  as 
Beza,  observes,  that  vrf»yvua-i{  must  here  signify  decree  ;  and  Eisner  has 
shown,  it  has  that  signification  ia  approved  Greek  writers."— Doddridge's 
Note  on  Acts  U.  23. 

*  Rom.  xi.  2,  5,  7. 
VOL,    II.  20 


i5.0  On  the  Doctrine  of  Election.         Part  IL 

our  Lord  Jesus  Christ,   who  hath  blessed  us  with  all 
spiritual  blessings,  in  heavenly  places  in  Christ.    Accord- 
ing as  he  hath  chosen  us  in  him,  bejore  the  foundation  of 
the  %vorld,  that  we  should  be  holy  and  without  blame 
before  him  in  love.     Having  predestinated  us  unto  the 
adoption  of  children  by  Jesus  Christ  to  himself,  accord- 
ing to  the  good  pleasure  of  his  vvill."^ — He  speaks  the 
same  language  in  his  letter  to  Timothy  :    "  Who  hath 
saved  us,  and  called  us  with  an  holy  calling,  not  accord- 
ing to  our  works,  but  according  to  his  own  purpose  and 
grace,  which  was  given  to  us  in  Christ  Jesus,  before  the 
world  began. "t      He  also  says,  "  Therefore  I  endure 
all  things /o/-  the  sake  of  the  elect y  that  they  may  obtain 
the  salvation  which   is  in  Christ   Jesus,    with  eternal 
glory."!     The  apostle  had  no  expectation  or  desire  of 
the  salvation  of  any  but  the  electa  whom  God  hath  cho- 
sen to  salvation  from  eternity.     Therefore,  when  he  had 
evidence  that  any  person  was  a  true  believer  and  made 
holy,  he  considered  it  as  the  consequence  and  fruit  of 
election,  of  his  being  chosen   by  God,    from  the  begin- 
ning,  that  is,   from  eternity.     This  is  his  language  to 
the  christians  at  Thessalonica :     "  We  are  bound  to 
jrive  thanks  alway  to  God  for  you,  brethren,  beloved  of 
the  Lord,  because  God  hath  from  the  beginning  chosen 
you  to  salvation,  through  sanctification  of  the  spirit,  and 
belief  of  the  truth.  "^ 

The  apostle  Peter  sets  this  matter  in  the  same  light 
with  Paul,  and  considers  true  christians,  as  elected  to 
this  privilege,  and  to  eternal  life,  by  the  counsel  and 
purpose  of  God,  as  the  origin  and  foundation  of  all  this 
good  to  them.  "  Peter,  an  apostle  of  Jesus  Christ,  to 
the  strangers  scattered  throughout  Pontus,  Galatia, 
Cappadocia,  Asia,  and  Bithynia,  elect  according  to  the> 
foreknowledge  cf  God  the  Father,  through  sanctification 
of  the  spirit,  unto  obedience,  and  sprinkling  of  the 
blood  of  Jesus  Christ."|| 

Whoever  well  considers  these  passages  of  scripture, 
with  others  of  the  same  tenor,  and  observes  how  con- 
sistent this  doctrine  is  with  the  whole  of  the  scripture, 
which  represents  man  as  lost  in  sin,  and  wholly  depen- 
dent  on  God  for  salvation ;    and  therefore,  that  their 

*  Epb.i.3,4,  5.         f2Tim.  i.9.       :t  Chap.  ii.  10. 
§  2  Thesa,  ii.  13.  \\  I  Pet.  i,  1, 2. 


Chap.  IV.       On  the  Doctrine  of  Election.  151 

salvation  must  all  originate  in  the  sovereign  purpose 
and  grace  of  God  ;  and  how  consistent  this  is  ^^  ith  rea- 
son, and  that  it  is,  indeed,  impossible  it  should  be  other- 
^vise  :  Whoever  takes  a  proper  view  of  all  this,  must 
believe,  and  rest  satisfied  in  the  truth,  that  all  the  re- 
deemed were  chosen  to  salvation,  by  the  eternal  pur- 
pose of  God,  as  the  origin  and  foundation  of  their  salva- 
tion ;  and  that  they  who  are  not  thus  elected,  do  perish 
in  their  sins.  And  he  who  does  not  see  this  doctrine 
plainly  revealed  in  the  Bible,  must  be  supposed  to  read 
it  with  strong  prejudices  against  the  truth,  or  with  very 
wrong  and  false  conceptions  respecting  the  subject.  To 
obviate  and  remove  these,  is  the  design  of  some  part  of 
the  follow  ing. 

V.  The  elect  are  not  chosen  to  salvation  rather  than 
others,  because  of  any  moral  excellence  in  them,  or  out 
of  respect  to  any  foreseen  faith  and  repentance ;  or  be- 
cause their  moral  character  is  in  an}'-  respect  better  than 
others.  The  difi'erence  bet\yeen  them  and  others,  in 
this  respect,  whenever  it  takes  place,  is  the  fruit  and  con- 
sequence of  their  election,  and  not  the  ground  and  rea- 
son of  it.  All  mankind  are  totally  sinful,  wholly  lost 
and  undone,  in  themselves,  infinitely  guilty  and  ill-de- 
serving. And  all  must  perish  forever,  were  it  not  for 
electing  grace  ;  were  they  not  selected  from  the  rest, 
and  given  to  the  Redeemer,  to  be  saved  by  him,  and  so 
made  vessels  of  mercy,  prepared  unto  glory.  This  is 
abundantly  declared  in  scripture.  This  is  strongly  as- 
serted in  a  passage  which  has  been  mentioned.  "  For 
the  children  being  not  yet  born,  neither  having  done  any- 
good  or  evil,  that  the  purpose  of  God,  according  to  elec- 
tion, might  stand,  not  ofivorks^  but  of  him  that  calleth." 
In  their  election,  they  are  predestinated  to  be  conformed 
to  Christ,  in  true  holiness,  and  not  because  it  is  fore- 
seen they  will,  of  their  own  accord,  be  holy,  and  chosen 
to  salvation  for  the  sake  of  this.  They  are  elected, 
through  sanctification  of  the  spirit,  unto  obedience.  Sanc- 
tification  and  obedience  are  the  consequence  of  their 
election,  and  the  privilege  to  which  they  are  chosen  ; 
and  not  that  out  of  regard  to  which  they  are  chosen  to 
salvation.  The  Apostle  tells  the  elect  at  Ephesus,  that 
electing  love  found  them  dead  in  trespasses  and  sins,  as 


152  On  the  Doctrine  of  Election,        Part  H, 

sinful  as  others,  and  as  much  the  children  of  wrath. 
"  But  God,  who  is  rich  in  mercy,  for  the  great  love 
wherewith  he  loved  us,  even  when  we  were  dead  in  sins, 
hath  quickened  us  together  with  Christ.  By  grace  are 
ye  saved,  through  faith  ;  and  that  not  of  yourselves,  it  is 
the  gift  of  God.  Not  of  works ^  lest  any  man  should 
boast.  For  we  are  his  workmanship,  created  in  Christ 
Jesus,  unto  good  works,  which  God  hath  before  ordain- 
ed^ that  we  should  walk  in  them."*  Election  is  a  doc- 
trine of  grace ;  it  is  therefore  called  "The  election  of 
grace.'*  "  Even  so  then  at  this  present  time  also,  there 
is  a  remnant  according  to  the  election  of  grace.  And  if 
by  grace,  then  it  is  no  more  of  works  :  Otherwise  grace 
is  no  more  grace.  But  if  it  be  of  works,  then  it  is  no 
more  grace  :     Otherwise  work  is  no  more  work."t 

VI.  The  elect  are  not  chosen  to  salvation,  without 
holiness  and  obedience,  or  whether  they  be  holy,  and 
obey  Christ,  or  not.  This  is  asserted  in  the  passages 
which  have  been  quoted.  Those  who  are  chosen  to 
salvation  are  predestinated,  or  ordained,  to  be  confonn- 
ed  to  Christ.  They  are  elected  to  salvation  through 
sanctification  of  the  spirit,  unto  obedience.  Holiness  is 
part  of  the  salvation  to  which  they  are  elected,  and  they 
cannot  be  saved  without  it,  which  consists  in  activity 
and  obedience.  Therefore,  no  person  can  have  any  evi- 
dence that  he  is  elected,  in  any  other  way,  but  by  mak- 
ing it  evident  that  he  is  holy  and  obedient. 

This  therefore  detects  the  great  mistake  and  delusion, 
in  which  they  are,  who  say,  if  they  be  elected,  they  shall 
be  saved,  let  them  do  what  they  will,  and  live  and  die  in 
a  course  of  allowed  sin.  No  proposition  can  be  more 
false  than  this :  It  is  as  contrary  to  the  truth,  as  it  would 
be  for  a  man  to  say,  if  it  be  appointed  that  I  should  live 
seven  years,  I  shall  live,  though  I  die  tomorrow.  Or 
if  it  be  appointed  that  I  shall  go  to  such  a  city,  I  shall 
go,  though  I  do  not  go,  and  never  move  out  of  the  place 
in  which  I  now  am. 

This  doctrine,  therefore,  affords  no  encouragement  to 
bin,  or  to  be  indifferent  and  careless  about  holiness,  obe-» 
dience  and  salvation  :  For  this  is  as  certainly  the  road  to 
hell,  if  continued  in,  as  if  there  were  none  elected  to  sal- 

•   Eph.  ii.  1—10.       t  Rom.  xi.  5,  &. 


Chap.  IV.       On  the  Doctrine  of  Election.  153 

vation ;  and  holiness  and  care,  watchfulness  and  dili- 
gence, in  active  obedience,  are  as  reasonable,  important, 
and  necessary,  as  if  this  doctrine  were  not  true. 

VII.  The  use  of  proper  means  is  as  necessary  in  or- 
der to  the  salvation  of  the  elect,  as  it  would  be,  were 
none  elected  to  salvation.  As  none  are  elected  to  salva- 
tion, without  holiness,  or  whether  they  be  holy  or  not, 
because  this  is  a  contradiction,  and  impossible  ;  so  none 
can  exercise  holiness,  and  be  obedient,  without  means  ; 
for  this  is  as  great  a  contradiction  as  the  other  ;  for  it  is 
the  same,  as  to  suppose  that  a  person  may  be  holy  and 
obedient,  without  knowledge,  attention,  and  activity  ;  or 
without  holiness  and  obedience.  Means  are  as  necessa- 
ry in  order  to  convert  and  save  the  elect,  and  their  per- 
severing in  holiness,  as  they  would  be  if  they  were  not 
elected. 

This  is  illustrated  in  the  story  of  the  shipwreck  of 
Paul,  and  those  with  him.  They  were  all  elected  to  be 
saved  from  being  lost  at  sea,  and  to  arrive  safe  on  shore. 
God  had  determined  this  in  their  favour,  and  revealed  it 
to  Paul,  and  he  had  published  it  to  them  who  were  with 
him  in  the  ship.  Yet  when  the  seamen  A\ere  about  to 
leave  the  ship,  who  only  had  skill  to  manage  it,  "  Paul 
said  to  the  Centurion,  and  to  the  soldiers,  except  these 
abide  in  the  ship,  ye  cannot  be  saved."*  They  weie 
elected  to  that  salvation,  and  it  was  hereby  made  sure  to 
them  ;  but  this  did  not  render  means,  and  their  activity 
useless,  for  they  were  elected  to  be  sa\  ed  in  this  way, 
and  in  no  other  ;  and  therefore  their  salvation  was  not 
possible  in  any  other  way.  And  if  the  Centurion  had 
said  to  Paul,  "  If  we  are  elected  to  be  saved,  though  the 
seamen  leave  the  ship,  or  if  we  use  no  means  to  get  to 
the  land,  and  take  uo  care  or  thought  about  it,  and 
though  every  one  of  us  do  what  he  can,  or  what  he 
please,  to  drown  himself,  and  all  the  rest,"  he  would 
have  spoken  contrary  to  reason  and  truth. 

And  there  is  as  much  encouragement  to  use  means 
for  the  salvation  of  sinners,  as  if  there  were  none  elected 
to  salvation,  and  much  more  :  For  there  would  indeed 
be  no  encouragement  to  use  any  means,  or  to  do  any 
thing,  for  the  salvation  of  any  one,  if  none  were  elected 

*  A<its  zxvii.  31. 


154  On    the  Doctrine  of  Election.        Part  IL 

to  be  saved  :  For  if  that  were  true,  there  would  be  no 
salvation  for  any.  St.  Paul,  therefore,  took  his  encour- 
agement to  travel  round  the  world  and  preach,  and  go 
through  great  labours  and  sufferings,  from  the  doctrine 
of  election,  that  he  might  be  the  means  of  saving  some 
of  the  elect.  He  says,  "  Therefore,  I  endure  all  things 
for  the  sake  of  the  elect,  that  they  may  obtain  the  salva- 
tion which  is  in  Christ  Jesus."*  And  the  Lord  Jesus 
Christ  encouraged  him  to  persevere  in  preaching  at 
Corinth,  because  he  had  much  people  in  that  city  ;  that 
is,  there  were  many  elected  to  salvation  in  that  city.-j- 
And  there  would  be  no  reason  or  encouragement  for 
any  person  to  use  any  means,  or  do  anything,  in  order 
to  be  saved,  if  none  were  elected  to  salvation. 

VIII.  The  doctrine  of  election,  as  it  has  been  stated, 
does  not  represent  God  as  a  respecter  oj persons ^  as  some 
have  supposed. 

To  have  respect  to  j:)ersons  is  to  regard  and  treat  them 
differently,  on  the  account  of  some  supposed  or  real  dif- 
ference in  them  or  their  circumstances,  which  is  no  real 
ground  or  good  reason  of  such  different  regard  and 
treatment  :  As  when  a  judge  regards,  justifies  and  re- 
wards one,  rather  than  another,  because  he  is  rich  and 
the  other  poor,  or  has  given  him  a  bribe,  or  is  a  near  re- 
lation of  his,  or  his  particular  friend  ;  when  the  other  is 
as  really  worthy  of  regard,  and  his  cause  more  just. 
This  character,  of  a  respecter  of  persons,  belongs  rather- 
to  a  judge,  or  one  who  is  to  regard  and  reward  others, 
according  to  their  different  characters,  which  are  the 
real  ground,  and  a  good  reason  of  making  a  difference. 
And  is  not  applicable  to  a  benefactor,  in  his  granting 
favours,  and  free,  undeserved  gifts,  to  one,  rather  than 
another,  where  there  is  no  desert  of  such  favour,  in  one 
more  than  another  ;  and  the  favour  is  not  granted  under 
any  such  notion  or  pretence.  The  benefactor,  in  this 
case,  has  a  right  to  do  what  he  will  with  his  own,  and 
bestow  his  gifts  in  such  a  manner,  and  on  such  persons, 
as  will  best  promote  his  own  benevolent  purposes  and 
the  general  good.  And  he  who  is  neglected,  and  does 
not  recei\  e  any  favour,  as  he  has  no  claim  to  any,  has  no 
reason  to  complain.     This  leads  to  observe, 

•  1  Tim.  ii.  10.  f  Acts  xviii.  9,  10, 


Chap.  IV.       On  the  Doctrine  of  Election,  155 

IX.  No  injury  is  done  to  those  who  are  not  elected, 
by  the  election  of  others  to  salvation.  No  one  of  man- 
kind has  any  desert  of  the  least  favour  ;  but  all  the  hu- 
man race  might  justly  have  been  left  in  a  state  of  ruin, 
to  be  lost  and  miserable  forever,  and  no  injury  would 
liave  been  done  to  any.  In  this  case,  the  showing  fa- 
vour to  one,  and  saving  him,  is  no  injury  to  the  other, 
who  has  no  favour,  and  is  left  to  perish  ;  he  deserves 
this  as  much  as  if  none  were  saved,  and  his  case  is  not 
rendered  the  worse,  in  any  respect,  merely  because  oth- 
ers do  not  suffer  with  him,  who  deserve  it  as  much  as 
he  does.  And  if  the  actually  making  this  difference, 
and  saving  so  ne,  and  leaving  others  to  perish,  be  no  in- 
jury to  the  latter,  and  they  have  no  cause  to  complain, 
any  more  than  if  others  perished  with  them  ;  then  the 
determination  to  do  this,  and  electing  some  to  salvation 
from  eternity,  and  not  electing  all,  is  in  no  respect  inju- 
rious to  the  non-elect,  and  is  no  ground  of  complaint. 
If  a  kins  pardon  a  certain  number  of  those  criminals 
who  are  justly  condemned  to  be  put  to  death,  and  give 
the  rest  up  to  be  executed,  they  all,  equally  deserving 
to  die,  he  does  no  injury  to  the  latter  ;  they  deserve  to 
die  as  much,  and  their  execution  is  as  just,  as  if  all  were 
put  to  death.  Mercy  being  showed  to  others,  gives 
them  no  claim  to  it,  and  they  have  no  cause  of  com- 
plaint, that  the  same  undeserved  favour  is  not  showed  to 
them.  And  it  alters  not  the  case,  though  the  king  had 
determined  long  before  it  took  place,  to  save  some  of  the 
criminals  alive,  and  fixed  on  the  individuals,  on  whom 
he  would  bestow  this  favour,  in  distinction  from  the  rest. 

X.  Salvation  may  be  offered  to  all  men,  though 
only  a  certain  number  of  them  are  chosen  to  salvation, 
and  will  be  finally  saved. 

It  is  not  necessary  that  all  should  certainly  be  saved, 
and  that  this  should  be  known  to  be  the  event  of  making 
the  offer  of  salvation  to  men,  in  order  to  make  the  offer 
of  it  to  them,  with  propriety.  Men  may  have  the  offer 
of  salvation,  or  of  any  other  good  thing,  though  they 
refuse  to  accept  of  it,  and  so  never  obtain  it.  This,  it  is 
presumed,  none  will  deny. 

Salvation  may  be  offered  to  men,  though  it  be  certain, 
and  knovvu  to  God  who  makes  the  offer^  that  they  wilt 


156  On  the  Doctrine  of  Election.         Part  II. 

reject  it,  and  so  never  be  saved.  If  salvation  may  be 
offered  to  men,  though  they  refuse  to  accept  of  it,  and 
their  rejecting  it  be  not  inconsistent  with  the  offer  being 
made,  or  their  having  die  offer  ;  then  such  offer  may  be 
made,  though  it  be  known,  and  certain,  that  they  will 
reject  it,  and  perish  ;  for  this  being  known,  does  not 
alter  the  case  with  respect  to  the  offer  ;>  it  is  as  really 
made,  and  as  really  rejected,  as  if  it  were  not  known, 
but  it  were  wholly  uncertain  what  the  event  would  be. 
A  rich  man  may  offer  an  estate  to  a  poor  man,  though 
he  be  certain  that  he  v\  ill  reject  the  offer,  and  die  in  pov- 
erty, as  the  consequence  of  his  refusal  to  accept  of  the 
favour  which  is  offered. 

And  ifthe  offer  of  salvation  may  be  truly  and  properly 
made,  when  it  is  known  to  him  who  makes  the  offer 
that  it  will  be  rejected  ;  then  it  may  be  so  made  and 
rejected,  though  the  knowledge  of  this  imply  the  divine 
purpose  and  decree,  respecting  the  matter,  or  be  found- 
ed upon  it.  The  sinner  is  disposed  to  reject  the  offer  of 
salvation,  and  will  certainly  reject  it,  unless  his  heart  be 
renewed  by  the  Spirit  of  God  :  But  he  being  under  no 
obligation  to  the  sinner  to  do  this,  in  any  instance  ;  and 
his  making  the  offer  of  salvation  does  not  lay  him  under 
any  such  obligation,  or  infer  it ;  he  may  determine  not 
to  do  it,  by  which  it  is  certain,  the  sinner  will  not  accept 
of  it,  and  be  saved.  Notwithstanding  this,  the  offer  is 
really  made,  and  the  sinner  really  rejects  it,  and  is  as 
voluntary  and  criminal,  as  if  nothing  were  determined 
and  foreknown,  respecting  the  event.  Though  God 
have  power  to  renew  every  sinner's  heart  to  whom  the 
gospel  is  preached,  and  bring  them  all  to  embrace  the 
gospel,  and  be  saved  :  yet  he  has  determined  not  to  do 
it :  And  his  making  the  offer  of  salvation  does  not  im- 
ply that  he  will  do  it. 

Though  a  rich  man  offer  an  estate  to  one  that  is  poor, 
and  it  is  in  his  power  by  some  extraordinary  means  and 
exertions  to  persuade  him  to^  accept  it ;  yet  his  mak- 
ing the  offer  lays  him  under  no  obligation  to  effect  it, 
though  he  know  the  consequence  will  be  his  rejecting 
it,  and  dying  in  poverty.  He  may  have  good  reason 
not  to  make  those  extraordinary  exertions,  and  yet  be 
sincere  in  the  offer,  on  condition  he  is  willing  to  accept 


Chap.  IV.         On  the  Doctrine  of  Election.  157 

it ;  and  the  poor  man  has  the  estate  really  offered  to 
him,  and  he  as  really  rejects  it,  and  is  as  foolish  and 
criminal  in  doing  it,  and  as  justly  suiFers  the  evil  conse- 
quence, as  if  the  rich  man  knew  not  what  would  be  the 
consequence  of  making  the  offer,  whether  it  would  be 
rejected  or  not  ;  and  had  no  power  by  any  means,  to 
persuade  him,  and  make  him  willing  to  accept  of  it. 

It  is  wise  and  important,  that  salvation  by  Christ 
should  be  offered  indiscriminately  to  all,  in  the  publish- 
ing and  preaching  of  the  gospel,  whether  they  will  hear, 
or  whether  they  will  forbear.  It  has  been  observed, 
that  the  gospel  cannot  be  preached  to  any,  to  whom  the 
offer  of  salvation  is  not  made,  upon  their  acceptance  of  it. 
They  who  will  comply  with  the  offer,  or  the  elect,  who 
shall  come  to  Christ,  live  promiscuously,  intermixed 
with  others  ;  and  are  not  to  be  distinguished  by  men 
from  others,  until  they  have  the  gospel  preached  to  them, 
and  thereby  salvation  is  offered  to  them,  and  they  believe 
and  embrace  the  offer.  Therefore  the  gospel  cannot  be 
preached  to  them,  unless  it  be  preached  to  all.  And,  as 
it  may  be  properly  preached  to  all,  and  salvation  be  really 
offered  to  every  one,  whether  he  will  accept  of  it,  or  not ; 
and  the  provision  made  for  the  salvation  of  sinners  in  the 
gospel,  is  as  sufficient  for  one  as  another,  and  it  is  offered 
as  a  free  gift,  to  every  one  who  belie veth,  or  will  receive 
it  :  And  none  can  fail  of  salvation,  and  perish  under  the 
gospel,  but  by  constantly  rejecting  it  to  the  end  of  life. 
Therefore,  it  is  important  and  necessary,  that  this  offer 
should  be  made  to  all,  without  any  distinction,  in  order 
to  the  salvation  of  any,  even  the  elect.  Besides,  this  is 
necessary  in  order  to  set  in  the  clearest  light,  and  even 
•to  discover,  the  following  important  truths. 

1.  That  mankind  are  so  fixed  in  their  rebellion,  and 
such  obstinate  opposers  and  enemies  of  God,  and  all 
moral  good,  that  they  are  disposed  constantly,  and  with 
all  their  hearts,  to  reject  mercy  and  salvation,  thou"-h 
freely  offered  to  them.  Nothing  is,  or  perhaps  can  be, 
more  suited,  effectually  to  bring  out  and  discover  the  cx~ 
ceeding  wickedness  and  obstinacy  of  the  heart  of  man, 
than  this.  It  is  of  great  importance,  that  a  clear  and  full 
discovery  of  this  should  be  made,  in  order  to  manifest 
to  their  consciences,  and  to  all,  the  justice  and  propriety 

vpx.  II.  21 


158  On  the  Doctrme  of  Election.  Part  II. 

of  the  a\vful  sentence  which  will  be  pronounced  against 
the  wicked  at  the  last  day. 

2.  Tliat  every  one  who  fails  of  salvation  under  the 
gospel,  perishes  by  his  own  fault  and  ag^^ravated  wicked- 
ness, obstinately  persisted  in  through  life  :  And  must 
ascribe  his  loss  of  eternal  life,  and  his  falling  into  endless 
destruction,  wholly  to  his  own  folly,  constantly  and  vol- 
untarily  rejecting  salvation,  freely  offered  to  him  :  That 
he  has  destroyed  himselj^  and  nothing  could  have  prevent- 
ed his  salvation,  and  have  brought  endless  destruction 
upon  him  ;  no  decree  of  Heaven,  nor  satan,  nor  any  of 
his  fellow  men  ;  nor  his  outward  circumstances  ;  pov- 
erty or  riches  ;  honours  and  high  stations  ;  or  a  mean 
and  low  condition  in  the  world  ;  health  or  sickness  ;  or 
any  temptation  and  trying  situation  in  life  whatsoever  ; 
had  he  not  with  all  his  heart  rejected  the  gospel,  and  con- 
stantly, through  his  whole  life,  refused  to  accept  of  the 
salvation  which  was  offered  to  him  ;  for  which  folly  and 
sin  he  has  not  the  least  possible  excuse. 

This  coincides  with  the  preceding  particular,  and 
serves  to  show,  how  important  and  necessary  it  is,  that 
they  who  perish  from  under  the  gospel  should  have  sal- 
vation offered  to  them,  as  by  this  it  will  appear  more 
clearly,  than  othei'wise  it  could,  that  sinners  perish  by 
their  own  fault,  and  can  lay  the  blame  of  it  to  none  but 
themselves  ;  and  that  they  are  justly  cast  into  endless 
destruction,  however  infinitely  awful  and  dreadful  it  be. 
And  this  will  serve  effectually  to  confute  an  assertion 
which  many  now  make,  and  show  the  falsehood  of  it, 
viz.  that  if  they  be  not  elected  they  must  be  damned^  what- 
ever they  may  do.  It  will  appear,  when  the  real  truth 
comes  to  light,  that  they  perish  by  rejecting  the  salvation 
offered  to  them  ;  and  that  if  they  had  believed,  and  been 
willing  to  be  saved  by  Christ,  they  would  not  have  been 
lost.  Their  destruction  is  the  consequence  of  their 
great,  inexcusable  wickedness,  in  slighting  Christ,  and 
neglecting  the  great  salvation  ;  by  which  they  have 
brought  it  on  themselves  ;  which  could  not  have  come 
upon  them,  had  they  not  done  this  ;  but  accepted  of  the 
kind  offer  which  they  had. 

3.  The  offer  of  salvation  to  all  serves  more  clearly  to 
display  and  discover  to  tl}e  redeemed,  the  riches  of  that 


Chap.  IV.         On  the  Doctrine  of  Election,  159 

sovereign  grace,  by  \\hich  they  are  saved.  It  is  of  great 
inipoitaiice,  that  this  should  l)e  seen  by  the  redeemed, 
ill  the  clearest  hght,  and  to  the  best  advantage,  that  God 
niav  iiave  the  glory  of  it,  and  they  the  greatest  benelit 
possible.  While  they  see  others  perish  under  the  same 
advantages  \^•hich  they  liave  enjoyed  ;  they  see  what 
they  should  have  done,  had  they  not  been  distinguished 
by  sovereign  grace,  and  made  \\  illing  in  the  day  of  di- 
vine power.  They  see  the  human  heart  acted  out  in  the 
unbeliever,  and  the  awful  consequence  in  his  perishing  ; 
and  know  this  would  have  been  their  case,  had  not  God 
created  in  them  a  new  heart,  and  given  them  to  believe 
on  Christ,  in  consequence  of  his  electing  love.  They 
see  this,  and  give  all  the  glory  to  sovereign  grace,  and 
in  a  greater  degree,  are  happy  in  the  enjoyment  of  the 
love  of  God.  St.  Paul  was  sensible  of  the  importance  of 
christians  seeing  and  enjoying  the  great  and  distinguish- 
ing love  of  God  to  them  ;  and  of  their  giving  all  the  glo- 
ry to  him  ;  and,  therefore,  Inbours  to  set  this  in  the 
strongest  light,  in  the  two  first  chapters  of  his  letter  to 
the  church  at  Ephesus,  as  he  also  does  in  most  of  his 
other  epistles,  which  the  attentive  reader  of  the  Bible 
must  have  observed. 

That  the  offer  of  salvation  is  in  fact  made  to*  all  to 
Vvhom  the  gospel  is  revealed,  has  been  before  proved.* 
And  it  may  be  added  here,  to  the  evidence  there  pro- 
duced,  that  if  there  were  no  other  proof  of  this,  but  the 
parables  of  Christ,  recorded  in  Matt.  xxii.  and  Luke 
xiv.  diese  are  sufficient  to  put  it  be}oiid  dispute.  There 
our  Sa^  icur  represents  the  gospel,  by  a  feast  which  is 
made,  to  which  numbers  are  invited,  who  refuse  to  come, 
.and  consequently  never  taste  of  the  supper.  The  invi- 
tation is,  "  Come  to  the  feast,  come  to  the  marriage,  for 
all  things  are  ready."  Hov,-  can  this  represent  the  gospel, 
if  salvation  be  not  offered  to  those  w  ho  never  accept  of 
the  offer  ?  But  to  return  ;  salvation  is  in  fact  offered  to 
all,  w  herever  the  gospel  is  published.  Some  have  sup- 
posed this  to  be  inconsistent  wnth  the  doctrine  of  election 
as  it  has  been  stated  ;  but  it  is  hoped,  that  what  has 
been  offered,  has  sufficiently  proved  that  they  are  both 
consistent  with  each  other. 

*    See  Part  II.  Sect.  VIII.  Pa^  93,  &c. 


160  On  the  Doctrine  of  Election.         Part  IL 

XI.  The  doctrine  of  election  is  so  far  from  being  a 
discouraging  dtH^lne,  that  it  affords  the  only  ground  of 
all  true  encoura  emeiit  and  hope. 

Many  have  be.,  n  .o  grossly  mistaken,  as  to  think  this 
a  gloomy,  discoui  aging  doctrine,  and  that  it  tends  to 
lead  persons  to  despair ;  whereas,  it  is  the  only  well 
grounded  support  a.i^ainst  despair,  and  the  sole  founda- 
tion of  all  reasonable  hope  of  salvation.  It  does  indeed, 
tend  to  cut  off  all  their  hopes  of  salvation,  who  build 
them  upon  themselves,  xht'iv  own  good  disposition,  will 
and  exertions,  independent  of  God  ;  supposing  they 
shall  determine  it  in  tlicir  own  favour,  and,  in  this  sense, 
save  themselves.  Tiie  doctrine  of  election  demolishes 
this  foundation,  and  destroys  such  a  hope  ;  as  it  teaches, 
that  man  is  absolutely  dependent  on  God  for  his  salva- 
tion, and  he  must  determine  whether  he  shall  be  saved 
or  not.  As  this,  therefore,  is  a  false  hope,  and  danger- 
ous delusion,  it  is  desirable  it  should  be  destroyed  ;  and 
it  affords  an  argument  in  favour  of  this  doctrine,  that  it 
tends  to  take  away  all  such  hope  from  man. 

When  persons  are  brought  to  know  themselves,  in 
Bome  measure,  and  see  how  guilty  and  lost  they  are, 
how  sinful  and  obstinate  tlicir  hearts  are,  being  wholly 
corrupt,  and  so  strongly  indisposed  to  any  thing  that 
IS  right,  and  inclined  to  evil,  that  if  left  to  themselves, 
they  never  shall  repent  and  embrace  the  gospel,  but 
shall  go  on  to  certain  destruction  :  Therefore,  if  God, 
%^  ho  has  mercy  on  ^^'hom  he  will  have  mercy,  have  not 
determined  in  their  favour,  that  he  will  give  them  a  new 
heart,  and  save  them  by  the  washing  of  regeneration,  and 
the  renewing  of  the  Holy  Ghost,  they  shall  not  be  saved, 
but  be  certainly  lost  forever.  They  despair  of  distin- 
guishing  themselves,  so  as  to  render  themselves  more 
deserving  of  the  favour  of  God,  and  of  salvation,  or  less 
ill-deserving,  than  others.  They  know  of  no  greater 
sinners  than  themselves,  or  more  deserving  of  endless 
destruction,  or  farther  from  embracing  the  gospel,  than 
they  are,  and  always  shall  be,  if  left  to  themselves. 
Their  only  hope,  therefore,  is  in  the  revealed  purpose  of 
God  to  sa\  e  some  of  mankind,  without  any  regard  to 
their  desert  of  it,  or  their  distinguishing  themselves  from 
others,  not  being  so  great  sinners,  or  being  less  un= 


Chap.   IV.  On  the  Doctrine  of  Election.  161 

worthy  ;  but  has  mercy  on  whom  he  will  have  mercy  : 
And  they  have  no  reason  to  conclude,  they  are  not  of 
this  number ;  but  may  hope  they  are  elected  to  salvation, 
though  utterly  lost  in  themselves,  and  the  most  guilty 
and  vile  of  all  others. 

It  is  true,  that  some  have  abused  this  doctrine,  and 
improved  it  to  bad  purposes  to  themselves,  through 
their  ignorance,  the  perverseness  of  their  own  hearts, 
and  the  cunning  agency  of  satan,  the  deceiver.  They  have 
not  been  willing  to  be  in  the  hand  of  God,  and  wholly 
dependent  on  hiui ;  and  the  thought  that  they  are  so,  has 
irritated  and  galled  their  spirits ;  they  have  been  such 
enemies  to  God,  that  they  have  concluded  he  will  de- 
cide against  them,  if  it  be  left  to  him  to  determine, 
whether  they  shall  be  saved  or  not ;  and  knowing  they 
have  greatly  offended  him,  they  conclude  they  are  not 
among  the  number  of  the  elect,  and  so  sink  into  despair. 
It  is  not  the  doctrine  of  election,  or  the  belief  of  it, 
which  produces  this  despair,  or  has  any  tendency  to  it;  but 
the  opposition  of  ihe  heart  to  it,  and  drawing  a  wrong 
and  false  conclusion  from  it :  For  this  doctrine  has  a  di- 
rect contrary  tendency  and  effect,  when  properly  im- 
proved, as  has  been  shown. 

XII.  The  doctrine  of  election  is  perfectly  consistent 
with  the  greatest  possible  degree  of  human  libertj-. 

This  has  been  particularly  considered,  in  the  chapter 
upon  the  decrees  ol  God,  and  need  not  be  repeated 
here.  Many  have  entertained  such  wrong  notions  of 
this  doctrine,  and  of  liberty,  or  the  freedom  of  the  will, 
as  to  suppose,  if  this  A^ere  true,  the  non-elect  are  chained 
down  to  destruction ;  and  the  elect  fixed  in  a  state  of 
salvation,  inconsibtent  with  their  exercising  any  freedom 
of  choice.  The  divine  purpose  of  election  does  not  af- 
fect the  liberty  of  any  man,  unless  the  certainty  of  events 
be  inconsistent  with  it.  It  is  certain  it  is  not,  if  liberty 
consists  in  acting  voluntarily,  or  in  volition  ;  which  it  is 
presumed  has  been  proved  ;  and  that  there  can  be  no 
other  or  higher  liberty  in  nature.  The  elect  are  per- 
fectly free,  in  embracing  the  gospel,  and  in  all  their  ex- 
ercises, and  in  every  step  they  take,  in  order  to  obtain 
complete  salvation.  This  is  necessarily  supposed  in 
their  election  to  eternal  life  ;  for  they  can  be  saved  in  no 
other  way,  but  by  their  free  choice,  which  is,  therefore, 


162  On  the  Doctrine  of  Election.         Part  U. 

secured  in  their  election,  that  they  shall  go  to  heaven  by 
their  own  free  consent,  in  the  full  exercise  of  perfect 
liberty,  in  opposition  to  any  compulsion.  Whatever 
God  decrees  or  does,  respecting  their  salvation,  does 
not  interfere  with  their  freedom  ;  but  infallibly  secures 
and  establishes  it. — He  vjorketh  in  them^  to  ivill  and  to 
do  ;  therefore,  does  nothing  inconsistent  with  their  wil- 
ling and  doing,  but  promotes  and  effects  it ;  in  which 
all  their  freedom  and  moral  agency  consist. 

The  non-elect  go  to  destruction  by  their  own  choice. 
When  salvation  is  offered  to  them,  they  reject  it  with 
their  whole  heart,  and  most  freely  choose  to  have  no 
part  in  it.  They  %mll  not  come  to  Christ,  that  they 
might  be  saved.  The  election  of  others  to  salvation 
does  not  affect  them,  or  alter  their  case,  or  circuni- 
stances,  in  tlie  least.— They  go  to  destruction  just  as 
freely,  and  as  much  by  their  own  choice,  as  they  would, 
or  could  do,  were  there  none  elected  to  be  saved  ;  and 
their  destruction  is  not  made  any  more  necessary,  or 
certain,  by  the  election  of  some  of  mankind  to  salvation, 
than  it  v/ould  have  been,  were  there  no  election. 

XIIL  Though  it  be  known,  that  a  certain  number 
of  mankind  are  elected  by  God,  to  salvation,  in  distinc- 
tion from  others  ;  because  it  is  revealed,  and  the  reason 
of  the  thing  teaches  it  must  be  so  ;  yet  it  cannot  be 
known  to  men  in  this  world,  who  they  are  that  are  elect- 
ed, and  shall  be  saved,  any  farther  than  tliere  is  evi- 
dence  that  they  embrace  the  gospel,  and  are  become 
true  christians.  This  is  otherw  ise  known  to  God  alone. 
He  knows  them  by  name,  and  they  are  given  to  Christ, 
TO  be  saved.  "  The  foundation  of  God  standeth  sure, 
having  this  seal,  the  Lord  knoweth  them  that  are  his."* 
But  this  cannot  be  known  to  men,  nor  can  there  be  the 
least  real  evidence,  till  they  come  to  Christ,  nor  any  ap- 
pearance of  it,  any  farther  than  they  appear  to  be  real 
christians.  In  this  way,  the  aposile  Paul  judged  of  the 
election  of  persons.  *'  Knowing,  brethren,  beloved, 
your  election  of  God.  For  our  gospel  came  not  unto 
you  in  word  only,  but  also  in  power,  and  in  the  Holy 
Ghost,  and  in  much  assurance.  And  ye  became  follow- 
ers of  me,  and  of  the  Lord,  having  received  the  word  in 

•  2  Tim.  ii,  19, 


Chap.  IV.         On  the  Doctrine  of  Election.  16S 

much  affliction,  with  joy  m  the  Holy  Ghost."*  It  is  ia 
this  way  alo:ie  that  beUevers  can  come  to  the  knowledge 
of  their  election,  or  get  the  least  evidence  of  it.  This 
evidence  will  be  perfectly  established,  when  they  are 
actually  saved,  and  shall  abide  so  forever.  Every  one 
of  the  redeemed  will  know  his  own  election  of  God,  and 
that  of  all  others  who  are  saved  ;  and  will  lock  to  this, 
as  the  soin^ce  and  foundation  of  their  redemption. 

While  the  elect  are  in  a  state  of  unbelief,  none  in  this 
world,  neither  they  themselves,  nor  any  one  else,  can 
know  they  are  elected,  and  shall  be  saved  :  And  the 
non-elect  cannot  know  that  they  are  not  elected,  nor  can 
any  one  else  know  this  of  them,  while  they  are  in  this 
world,  unless  it  be  known  that  they  have  committed  the 
unpardonable  sin. 


IMPROVEMENT. 

I.  The  doctrine  of  election,  as  it  has  now  been 
stated  and  explained,  is  suited  to  stain  and  humble  the 
pride  of  man. 

The  pride  of  man  prompts  him  to  hft  himself  above 
his  Maker  ;  and  he  v/oiiid  do  it,  were  it  possible  ;  and 
many  fondly  tliink  themselves,  in  a  measure,  indepen- 
dent of  him  ;  especially  in  matters  of  die  greatest  im- 
portance, respecting  their  moral  character,  and  their 
eternal  interest  and  happiness  ;  that  their  life  is  in  their 
own  hands,  so  far  that  they  can  determine  whether  they 
shall  be  virtuous  and  holy,  and  be  saved,  or  not,  with- 
out any  determination  of  God,  respecting  it,  or  his  un- 
promised,  undeserved,  special  influence,  or  assistance, 
to  turn  the  point  in  their  favour.  And  nothing  can  be 
more  crossing  and  mortifying  to  this  pride,  than  to  be 
absolutely  dependent  on  God  for  all  moral  good,  as  a 
free  undeserved  gift  from  him  ;  and  for  salvation,  so 
that  the  whole  must  be  determined  by  God,  and  not  by 
man,  any  farther  than  it  is  the  effect  of  the  divine  deter^ 
mination.  Such  absolute  dependence  on  God,  for  ho. 
liness  and  salvation,  is  implied  and  held  forth  in  tli© 
doctrine  of  election;    and  no  man  can  understanding!  y» 

•   1  Thess.  i,  4,  ^,  6. 


164  On  the  Doctrins  of  Election.         Part  II. 

and  cordially  receive  it,  so  as  to  have  the  feelings  of  his 
heart  conformable  to  it,  without  "  humbling  himself  in 
the  sight  of  the  Lord." 

Every  doctrine  of  the  gospel,  and  the  whole  system  of 
revealed  truth,  is  levelled  directly  at  the  pride  of  the  hu- 
man heart,  and  suited  to  humble  man  ;  and  when  it  has 
its  proper  effect,  and  is  cordially  received,  this  pride  is 
slain  and  relinquished  ;  and  what  God,  by  Isaiah  fore- 
told, should  be  the  effect  of  it,  takes  place  in  a  very  sen- 
sible, conspicuous  degree.  "  The  lofty  looks  of  man 
shall  be  humbled,  and  the  haughtiness  of  men  shall  be 
bowed  down,  and  the  Lord  alone  shall  be  exalted,  in 
that  day."*  Therefore,  humility,  in  opposition  to  pride 
and  self  exaltation,  was  frequently  mentioned  by  our 
Divine  Teacher,  as  essential  to  a  christian :  and  he  often 
said,  "  Every  one  that  exalteth  himself,  shall  be  abased  : 
And  he  that  humbleth  himself,  shall  be  exalted. "f  And 
the  aposde  James  says  to  sinners,  "  Humble  yourselves 
in  the  sight  of  the  Lord,  and  he  shall  lift  you  up."| 

This  is  an  evidence,  among  others,  that  the  doctrine  of 
election,  is  a  doctrine  of  the  gospel,  in  that  it  coincides, 
in  this  respect,  with  all  the  peculiar  doctrines  of  divine 
revelation,  in  being  suited  to  humble  the  pride  of  man, 
and  exalt  the  sovereign  grace  of  God;  and  therefore 
must  be  agreeable  to  the  heart  of  every  humble  chris- 
tian.— In  this  view,  it  is  no  wonder  that  it  should  be  so 
strongly  opposed  and  rejected  with  great  abhorrence 
and  confidence,  by  men,  with  all  the  other  most 
humble  doctrines  of  the  gospel  ;  and  a  scheme  of  senti- 
ments be  introduced  in  their  room,  which  are  really 
subversive  of  the  gospel,  and  suited  not  to  abase,  but 
to  flatter  and  gratify  the  pride  of  man  ;  according  to 
\\  hich  he  has  something,  which  he  did  not  receive,  even 
true  virtue  and  holiness,  the  highest  excellence  and 
glory  of  man  ;  and  by  this  has  made  himself  to  differ 
from  others,  without  any  special  distinguishing  influ- 
ence of  God  ;  and  in  this  respect  is  independent  of 
him  ;  which  he  therefore  ascribes  not  to  the  grace  of 
God,  but  to  himself,  and  glories  in  it.  The  following 
sentence  of  St.  Paul  is  levelled  at  this  pride  and  haugh- 

•  Isaiah  ii.  11,  12.  f  See  Matt,  xviii.  4.  xxiii.  12. 

Luke  xiv,  11.  xviii,  14;  '    %  James  iv.  10. 


CkAP.  IV.      On  the  Doctrine  of  Election,  165 

tiness  of  man,  and  if  properly  regarded,  sufficient  to  de- 
molish it.  "  Who  maketh  thee  to  differ  fron  another  ? 
And  what  hast  thou  that  thou  didst  not  receive  ?  Now 
if  thou  didst  r^^m^t'  zV,  why  dost  thou  glory  us  if  thou 
hadst  not  received  it  ?"* 

The  humbling  doctrine  of  election  may  be,  indeed, 
abused,  and  so  improved  as  to  gratify  th>;  pri  le  of  ;aiii, 
while  it  is  not  really  understood,  nor  in  truth  cordially 
received.  A  man  may  be  led  to  conclude,  even  from 
the  pride  of  his  heart,  and  without  any  reaso  i,  that  he  is 
elected  to  salvation,  and  herein  distinguished  by  God, 
from  most  others  ;  and  this  may  be  very  pleasing  to  his 
pride,  while  he  does  not  understand,  and  in  his  heart 
admit  the  only  ground  of  this  distinction,  when  made  by 
God  :  And  he,  at  bottom,  feels  as  if  he  was  distinguish- 
ed from  others,  and  had  received  this  peculiar  favour, 
out  of  respect  to  some  good  thing  in  him,  by  which  he 
differed  from  others.  Or  he  attends  only  to  the  distinc- 
tion itself]  without  considering  the  ground  of  it,  and  is 
pleased  with  this,  and  becomes  a  zealous,  proud  advo- 
cate for  the  doctrine  of  election.  Therefore,  many  of 
the  opposers  of  this  doctrine  suppose,  that  all  who  are 
advocates  for  it,  are  pleased  with  it,  only  from  selfishness 
and  pride,  because  they  consider  themselves  as  the  elect 
of  God,  and  hereby  distinguished  and  favoured  above 
others.  And  there  is,  perhaps,  no  other  way  for  pride 
to  account  for  it,  or  to  be  reconciled  to  it.  Tne  true 
christian  receives  it,  as  glorious  to  G  xl,  and  exalting 
sovereign  grace,  and  humbling  man,  while  he  considers 
himself  as  infinitely  guilty  and  vile,  and  wholly  lost  in 
his  sins,  and  if  he  be  saved,  it  must  be  by  the  distin- 
.guishing,  sovereign  grace  of  God,  who  has  mercy  on 
whom  he  will  have  mercy,  according  to  his  decree  of 
election,  which  affords  the  only  ground  of  hope  to  man. 

II.  What  has  been  said  in  this  section  on  the  doc- 
trine of  particular  election,  may  serve  to  discover  and 
state  the  character  of  a  true  christian,  so  fir  as  his  views 
and  exercises  relate  to  this  doctrine,  and  those  connected 
with  it. 

1.  This  is  not  a  discouraging  d'jctrine  to  him,  nor 
disagreeable,  though  he  do  not  know  that  he  is  a  chris- 

voL,  II.  22 

*  1  Cor.  iv.  7. 


165  On  the  Doctrine  of  Election.         Fart  If, 

tian,  or  is  elected  to  salvation  ;  but  has  great  and  pre- 
vailing doubts  of  this.  He  knows  that  if  he  were  left 
to  himself,  he  should  not  determine  the  point  in  his  own 
favour  ;  but  his  impenitent,  unbelieving  heart,  would 
reject  Christ,  and  he  go  on  to  destruction.  That  he  is 
wholly  dependent  on  God  for  salvation,  and  if  he  do  not 
determine  in  his  favour,  and  have  not  elected  him.  to  sal- 
vation, and  do  not  distinguish  him  from  others,  by 
granting  him  those  influences,  and  that  renovation, 
which  they  who  perish  have  not,  he  shall  not  be  saved, 
but  perish  forever.  Therefore,  the  doctrine  of  election 
can  be  no  matter  of  discouragement  to  him,  it  cannot 
render  his  case  worse  that  it  would  be  if  none  were  elect- 
ed :  for  then  he  could  have  no  hope  of  salvation  ;  and 
the  onlv  hope  he  can  have  is  grounded  on  this  doctrine, 
and  that  he  may  be  one  of  the  elect.  And  his  hope 
rises  or  sinks  according  to  the  evidence  he  has  of  this, 
by  perceiving  himself  to  be  the  subject  of  the  regenerat- 
ing, sanctifying  influences  of  the  Holy  Spirit  :  Or  the 
contrary. 

2.  The  true  believer  is  pleased,  with  being  entirely 
dependent  on  God  for  his  salvation,  and  that  he  should 
determine  whether  he  shall  be  saved  or  not  ;  and  does 
not  desire,  that  he  himself  or  others  should  be  saved  in 
any  other  way,  but  according  to  the  eternal  purpose  of 
God.  It  is  most  disagreeable  to  him,  that  any  creature 
should  determine  this,  in  any  one  instance.  He  knows 
it  belongs  to  God,  to  decide  this  important  matter  ;  that 
he  has  a  right  to  do  it,  and  he  only  is  able  to  determine 
it  perfectly  right,  agreeable  to  infinite  wisdom  and  good- 
ness, so  as  shall  be  most  for  his  glory,  and  promote  the 
interest  of  his  kingdom.  He  is  pleased,  that  in  this  way, 
God  is  exalted,  in  the  exercise  of  sovereign  grace,  and 
the  sinner  humbled,  and  the  most  important  interest  for- 
ever secured  and  promoted  in  the  best  manner.  He  de- 
sires no  other  salvation,  for  himself  or  others,  but  that 
which  is  the  free  gift  of  God,  and  the  fruit  of  his  electing 
love  ;  and  which  infinite  v/isdom  sees  will  be  most  for 
the  glory  of  God,  and  the  general  good  ;  and  that  without 
knowing  whether  his  salvation  be  consistent  with  this, 
or  notj  and  whether  he  be  one  of  the  elect,  or  not. 


Chat.  IV.         No  Man  is  ^vithout  Sm,  ^c.  167 

3.  All  the  christian's  prayers  and  devotions  are  upon 
this  plan,  and  agreeable  ro  this  doctrine.  They  contain 
in  them,  either  an  express  or  implicit  acknowledgment 
of  his  entire  dependence  on  God  for  salvation,  and  eve- 
ry thing,  for  which  he  prays  or  gives  thanks  ;  and  that 
all  the  good  he  desires  must  be  the  fruit  of  the  deter- 
mination of  him,  who  changes  not  in  his  purpose  and  de- 
sign ;  and  express,  or  imply,  an  unconditional,  implicit 
resignation  to  his  wise  and  holy  will. 

The  opposers  of  this  doctrine,  in  heart  and  words,  do 
often  really  acknowledge  it  in  words,  in  their  prayers  to 
God  for  salvation,  &c.  But  the  real  christian  does  it 
with  his  heart.  He  may  indeed,  through  the  prejudices 
of  education,  or  otherwise,  by  not  understanding  the 
doctrine  in  theory,  and  entertaining  wrong  conceptions 
of  it,  and  of  other  points,  which  are  connected  with  it, 
be  led  to  oppose  it,  in  speculation  ;  but  so  far  as  his 
heart  is  renewed,  all  his  religious  exercises  and  devo- 
tions are  agreeable  to  the  doctrine  of  election,  and  an 
acknowledgment  of  it.  And  so  far  as  it  appears,  that 
any  person  is  at  heart  an  enemy  to  that  doctrine  ;  there 
is  just  so  much  evidence  that  he  is  an  enemy  to  him 
who  w  orketh  all  things  after  the  counsel  of  his  own  will. 


Section  XIII. 

Whether  any  of  the  Redeemed  arrhe  to  Perfect  Holiness 
in  this  Life. 

THAT  no  man,  whatever  his  advantages  and  attain- 
ments may  be,  does  arrive  to  sinless  perfection  in  this 
life,  seems  to  be  clearly  asserted  in  a  number  of  passages 
of  scripture.  Solomon  says,  "  There  is  no  man  that 
sinneth  not.  There  is  not  a  just  man  upon  earth,  that 
doeth  good,  and  sinneth  not.  Who  can  say,  I  have 
made  my  heart  clean,  I  am  pure  from  my  sin  ?"*  These 
are  strong  expressions,  asserting  that  there  is  no  man 
on  earth  so  perfect,  as  to  be  wholly  without  sin.  Job 
says,  "  If  I  say  I  am  perfect,  it  shall  also  prove  me  per- 
verse, "f  How  could  his  saying  he  was  perfect,  prove 
•    1  Kings  vUi.  ,46,       ']S;cqJ,  vii.  2D.       Prov.  xx.  9.         f  l^^-  i^-  SiX 


168  No  Man  is  ivithout  Sin  Part  IL 

him  to  be  perverse,  unless  it  be  on  this  ground,  that  no  man 
is  perfect  in  this  life  ?  I'his  being  certain,  if  a  man  say- 
he  is  perfect,  it  proves  that  he  is  deceived,  and  knows 
not  the  truth,  and  therefore,  is  not  a  good  man.  The 
apostle  Paul,  who  probably  was  the  holiest  man  that 
ever  lived,  declares  he  was  not  perfect.  "  Not  as  though 
I  had  already  attained,  or  were  already  perfect ;  but  I 
follow  after,  if  that  i  may  apprehend  that  for  which  also 
I  am  apprehended  of  Christ  Jesus.  Brethren,  1  coqnt 
not  myself  to  have  apprehended  :  But  this  one  thing  I 
do,  loi  getting  those  thnigs  \\hich  are  behind,  and  reach- 
ing foi  ih  unto  those  thmgs  w  hich  are  beibre,  1  press 
toxAard  the  mark,  for  the  prize  of  the  high  calling  of 
God  in  Chiist  Jesus."*  And  he  gives  such  a  paiticu- 
laraud  sad  desciiption  of  his  own  sinfulness,  in  his  let- 
ter to  the  church  at  Rome,  that  many  who  are  strangers 
to  the  corruption  of  the  human  heart,  and  the  great  de- 
gree of  sin  attendir;g  true  christians,  and  their  keen  sen- 
sibility of  it,  cannot  believe  that  he  means  there  to  de- 
scribe his  own  exercises  and  character,  or  those  of  any 
christian. t  And  this  same  apostle  represents  all  chris- 
tians, as  in  a  state  of  Marlare,  by  reason  of  evil  inclina- 
tions and  lusts  in  their  hearts,  which  oppose  that  which 
is  the  fiuit  of  the  Sphit  in  them,  and  prevents  their  doing 
what  thty  vxcitid.  "  The  fiesh  lustelh  against  the  spir- 
it, ard  the  spirit  against  the  flesh  :  And  these  are  cen- 
tral y  the  ore  to  the  other;  so  that  ye  cannot  do  the 
thirgs  that  ye  would.":}:  To  will  \xas  present.  When 
the}  looktd  forward,  they  wished  actually  to  do  and  be 
all  that  V  hich  Christianity  dictates,  and  of  \x  hich  they 
could  have  any  idea  ;  but  when  they  came  to  act,  they 
alv  a}  s  fell  short,  and  sinful  inclinations  prevented  their 
doing  as  they  desired,  and  defiled  their  best  exercises. 

The  apostle  James  testifies  to  the  same  truth.  He 
says  of  Ijimself,  and  of  all  christians,  that  in  many- 
things,  theyallofFended.il  And  the  apostle  John  says, 
*'  If  VAC  say,  ve  have  no  sin,  we  deceive  ourselves,  and 
the  truth  is  not  in  us."§  Here  it  is  not  only  asserted, 
that  every  christian  is  attended  with  sin,  in  all  he  does 


yiiil  iii.  12,  13,  14  |  Ste  Rem.  vii   14—24.  i^  Gal.  y.  17. 

(I    James  iii.  2-        §  1  John  i.  8. 


Chap.  IV.  In  this  Life,  169 

in  this  life  ;  but  that  it  is  so  evident  to  the  real  chris- 
tian, and  so  much  his  sensible  burden  and  unhappintss, 
that  it  is  certain,  that  he  who  says,  or  thinks,  he  has  no 
sin,  is  not  only  greatly  deceived  ;  but  is  a  stranger  to 
real  Christianity,  and  knows  nor  the  saving  truth. 

These  passages  ot  scripture  are  decisi\  e,  and  prove 
that  it  is  made  certain  by  a  divine  constitution,  that  no 
man  shall  be  without  sin  in  thi-.  life  :  For  these  are  de- 
clarations from  God,  of  this  truth.  Solomon  could  not 
say,  "  There  is  no  man  that  sinneth  not — There  is  not 
a  just  man  upon  earth,  that  doth  good,  and  sinneth 
not,"  if  there  v-ere  not  a  divine  constitution,  which 
rendered  it  certain,  that  the  most  righteous,  and  best  of 
men  are  not  v\  ithout  sin  in  this  life  :  For  this  is  affii  m- 
ed  of  vmn^  of  every  man  in  this  woild,  in  every  age  of 
it,  from  the  beginning  to  the  end  of  it.  How  could  the 
apostle  Paul  say  to  a  christian  cliurch,  *'  The  flesh 
lusteth  against  the  spirit,  and  the  spi.it  against  the  flesh. 
And  these  are  contrary  the  one  to  the  other  ;  so  that  ye 
cannot  do  the  things  that  }e  would  ;"  And  hov\  could 
the  apostles  John  and  James  say,  •'  If  we  say  we  have 
no  sin,  we  deceive  oursehes,  and  the  truth  is  not  in  us — - 
In  many  things  we  all  oflfenc!,"  if  this  were  not  true  of 
all,  and  conimcn  to  all  thiislians,  at  all  times  ?  It  is  im- 
possible they  should  say  this  under  inspiration,  were 
there  not  a  known  constitution  of  Heaven,  that  no  man 
should  be  free  from  sin,  in  this  life.  I'herefore  these 
declarations  demonstrate  that  there  is  such  a  constitu- 
tion :  That  God  has  determined,  and  made  it  known, 
that  no  man  shall  live  in  the  body,  v^  ithout  sinning. 

Hence  \\x  may  be  certain,  that  when  the  apostle  John 
says,  "  Whosoever  abideth  in  him,  sinneth  not :  Who- 
soever  sinneth,  hath  not  seen  him,  neither  known  him. — ■ 
Whosoever  is  born  of  God,  doth  not  commit  sin  :  For 
his  seed  remaineth  in  him ;  and  he  cannot  sin,  because 
he  is  born  of  God  ;"*  he  does  not  mean  to  assert,  that 
every  true  christian,  or  any  one  of  them,  is  free  from  sin 
in  this  life :  For  then  he  would  expressly  contradict 
himself  in  this  same  letter.  But  his  meaning  in  the  last 
quoted  passages  must  be,  That  he  who  is  born  of  God, 
^nd  united  to  Christ  by  faith,  does  not  sin  as  others  do, 

•  1  John  iii.  6,  9. 


170  No    Man  is  'without  Sm         Part  H. 

or  as  he  did  before  he  was  born  of  God.      He  no  longer 
lilies  iti  sin,  and  makes  it  his   trade  and  business,  as  the 
unregenerate  do  ;  but  lives  a  holy  life,  devoted  to  Christ, 
though  attended  with  much  imperfection  and  sin.       If 
this  be  not  his  meaning,  which  is  anat  iral  and  easy  one, 
he  not  only  contradicts  what  he  had  said  in  the  words 
quoted  from  the  first  chapter,  by  asserting  that  christians 
may  live  without  sin  in  this  world  ;    but   asserts  that  ev- 
ery one  that  is  born  of  God,  does  not,  from  that  time, 
commit  one  sin,   or  have  the   least  degree  of  sin  in  his 
heart  or  conduct  :    Which  few  or  none  of  those  who 
have  made  use  of  these  passages,  to  prove  christians  may 
be  perfectly  holy  in  this  life,  do  believe  is  true  ;     so  that 
these  words  prove  too  much,  or  nothing  at  all,  for  them. 
Christians  are  frequently  represented  as  being  perfecty 
in  distinction  from   those  who  are  not  real  christians,  or 
from  other  real  christians,  who   are  \\o\. perfect.      This 
has  been  improved  as  an  argument,  that  some  christians 
do  obtain   sinless  perfection,  in  this  life,  supposing  that 
this  is  intended  by  being  perfect.      But  the  careiul  read- 
er of  the  Bible  will  find,    that  to  be  perfect  has  a  various 
and  difterent  meaning,  \\ hen  used  with  respect  to  differ- 
ent subjects  and  relations.        When   used  w  ith  respect 
to  God,  it  means  absolute  perfection^  in  which  sense  it  is 
not  applicable  to  any  creature  ;  especially  to  man  in  this 
state.' — When  applied  to  christians,  it  sometimes  means 
real  sincerity  and  uprightness  of  heart,  or  their  being 
real  christians,  or  good  men,  in  distinction  from  those 
who  are  so  only  in  apj  earance  and  pretence.       In  this 
sense  Hezekiah  appears  to  use  it,  when  he  says,   "  Re- 
member now ,  O  Lord,  how  I  have  walked  before  thee  in 
truth,  and  with  a  perfect  heart."*     And  in  this  sense 
God  speaks  of  Job  as  a  perfect  and  upright  man.f      Job 
himself  uses  the  word  in  a  different  sense,  when  he  says, 
•'  If  I  say  I  am  perfect,  it  would  prove  me  perverse.  "J 
Otherwise  he  would  contradict  his  Maker,  and  himself 
too  ;  for  he  held  his  integrity  fast,  and  appealed  to  God 
that  he  was  upright.  §      Sometimes  it  means  whole  and 
entire  christians,  acting  out  every  christian  grace,  or 
every  branch  of  Christianity,  in  distinction   from  those 
who  were  defective  in  some  christian  attainments,  while 

*  Isaiah  -Tsxviii.  3.    t  Job  i.  8,         *  Chap,  ix,  20.       §  Chap.  xaxi.  ^r 


Ghap.  IV.  ///  this  Life.  171 

they  appeared  to  be  chiefly  attentive  to  others.  And 
sometimes  they  are  called  perfect,  who  have  made  great- 
er proficiency  in  the  christian  Ufe,  and  are  stronger  and 
more  thorough  christians,  in  distinction  from  the  weaker, 
and  those  of  less  attainments.  He  who  carefully  studies 
his  Bible,  vvill  find,  that  christians  are  not  said  to  be 
perfect  ia  any  higher  sense  than  these.  The  Apostle 
Paul,  in  a  fcrecited  place,  says,  that  he  did  not  think  him- 
selfperfect ;  yet  in  the  very  next  words  speaks  of  him- 
self and  others  as  being  perfect.  "  Let  us  therefore  as 
many  as  he  perfect,  be  thus  minded."^  He  must  use 
the  word  in  two  diftbrent  senses,  otherwise  he  would 
contradict  himself.  When  he  says,  he  does  not  think 
or  pretend  that  he  is  perfect,  he  me  ins  sinless  perfection. 
When  he  says,  "  As  many  of  us  as  be  perfect,"  he 
means  those  who  had  made  considerable  improvement, 
and  advances  in  Christianity  ;  not  being,  in  this  respect, 
babes  or  children,  but  grown  men.f 

It  is  certainly  the  duty  of  all  christians  to  be  per- 
fectly holy,  in  obedience  to  the  law  of  God,  requiring 
them  to  love  God  with  all  their  heait,  and  soul,  and  mind, 
and  strength ;  and  their  neighbours  as  themselves. 
And  every  thing  contrary  to  this,  or  short  of  it  which 
takes  place  in  their  hearts  or  lives,  is  criminal.  The 
law  cannot  be  abated,  nor  their  obligation  to  obey  it  per- 
fectly annulled  in  the  least  degree.  But  it  does  not  fol- 
low from  this,  that  any  one  does,  or  will,  come  up  to  the 
rule,  and  do  the  whole  of  his  duty,  in  this  life.  For  this 
the  christian  depends  wholly  upon  God.  He  is  no  far- 
ther holy,  than  he  is  made  so  by  the  omnipotent  energy 
of  the  divine  Spirit  ;  and  though  God  requires  them  to 
be  perfectly  holy,  yet  he  is  under  no  obligation,  by 
promise,  or  any  other  way,  to  make  them  perfectly 
holy  in  this  world.  His  requiring  it  of  them,  does 
not  imply  any  such  obligation,  and  the  covenant  of 
grace  contains  no  promise  of  this.  In  that  there 
is  a  divine  promise,  that  they  shall  persevere  in  holiness 
to  the  end  of  life  ;  and  that  they  shall  be  perfectly  holy  in 
his  kingdom  forever;  for  this  is  necessarily  implied  in 
perfect  happiness  and  eternal  life.  But  it  contains  no 
promise  of  any  particular  degree  of  holiness,  more  than 
is  necessary  to  prevent  their  falling  totally  and  finally, 
*  Phil.  iii.  12, 13,  14,  15.  \  See  Heb.  v.  13,  14, 


n^  No  Man  is  ivii/iout  Sin  Part  II. 

from  a  state  of  grace.  As  to  the  degree  of  holiness  and 
the  particular  exercises  of  it,  in  every  christian,  God  or- 
ders it  as  he  pleases,  to  answer  his  own  wise  and  infi- 
nitely good  purposes. 

The  Redeemer  is  able  to  make  every  believer  perfect- 
ly holy,  from  his  first  conversion,  so  th.it  he  never  should 
be  guilty  of  another  sin.  And  if  this  had  been  wisest 
and  best,  it  would  have  been  so  ordered.  Therefore, 
we  are  certain,  it  is  most  wise  and  best,  that  none  of  the 
redeemed  should  be  perfectly  holy  in  this  life,  though 
we  were  unable  to  see  any  reason  why  it  is  so.  But  we 
may  noiv  see  some  of  the  wise  ends  which  are  answered 
hereby,  and  reasons  why  the  redeemed  are  in  such  an 
imperfect  state,  and  in  so  great  a  degree  sinful,  while  iii 
this  world  :  a  few  of  which  will  be  mentioned  here. 

1.  If  they  were  perfectly  holy,  they  would  not  be  so 
fit  to  live  in  this  disordered,  sinful  world.  There  would 
not  be  that  analogy  of  one  thing  to  another,  which  is 
observed  in  the  works  of  God,  and  which  is  proper  and 
wise.  This  is  not  a  world  and  state  suited  to  be  the 
dwelling  place  of  perfectly  holy  creatures.  It  is  a  prop- 
er state  of  discipline,  suited  to  form  and  train  up  the  re- 
deemed  from  among  men  for  a  state  of  perlect  holiness 
and  happiness,  in  another  world. 

2.  -If  christians  were  perfectly  holy  in  this  life,  it 
would  not  be  so  much  a  state  of  trial,  as  now  it  is. 
Their  temptations  could  not  be  so  many  and  strong,  as 
now  they  are  ;  and  Satan  could  not  have  so  much  power 
and  advantage  to  tempt,  and  try  to  distress  and  seduce 
them.  And  their  danger  would  not  be  so  great  and 
visible.  And  they  would  not  have  that  opportunity  or 
occasion  of  the  exercise  of  some  particular  graces,  such 
as  constant  humiliation  and  repentance  for  their  renewed 
sins,  loathing  and  abhorring  themselves,  fighting  against 
and  mortifying  their  own  lusts,  longing  for  deliverance, 
and  faith  and  patience  in  these  dark  and  disagreeable 
circumstances,  as  now  they  have  ;  by  which  they  hon- 
our Christ,  and  are  preparing  for  greater  happiness  and 
rewards  in  his  kingdom. 

3.  Such  a  state  of  imperfection  and  sin,  is  suited 
and  necessary,  more  eifectually  to  teach  them,  and  make 
them  know  by  abundant  experience,  their  own  total  de- 
pravity by  nature  ;    the  evil   nature  and  odiousness  of 


Chap.  IV.  In  this  Life.  173 

sin  ;  their  own  ill  desert  ;  the  exceeding,  inexpressible, 
and  inconceivable  deceitfuln^ss,  obstinacy  and  wicked* 
ness  of  their  own  hearts  ;  and  their  absolute  dependance 
on  sovereign  grace,  to  prevent  their  eternal  destruction, 
and  to  save  them  ;  their  need  of  the  atonement  which 
Christ  has  made  ;  and  the  greatness  of  that  power  and 
grace  which  saves  such  creatures.  These,  and  many- 
other  thii.gs,  are  more  thoroughly  and  effectually  im- 
pressed  on  their  minds,  and  they  are  instructed,  and 
learn  them  to  better  advantage  in  the  school  of  Christ, 
in  this  state  of  imperfection  and  sin,  than  could  be,  in  a 
state  of  perfect  holiness. 

King  David,  by  falling  into  sin,  was  led  to  reflect  upon, 
and  confess  his  native  depravity  ;  the  exceeding  evil  of 
sin,  as  against  God  ;  his  desert  of  destruction,  and  the 
justice  ot  God  in  punishing  him  ;  his  need  of  pardon, 
and  of  an  atonement,  and  of  the  renovation  of  his  heart, 
and  his  dependence  on  God  for  this.  On  that  occasion, 
the  following  is  his  language  :  "  According  to  the  mul- 
titude of  thy  tender  mercies,  blot  out  my  transgressions. 
Wash  me  thoroughly  from  mine  iniquity,  and  cleanse 
me  from  my  sin  ;  for  I  acknowledge  my  transj^iC  .sion, 
and  my  sin  is  ever  before  me.  Against  thee,  tlice  only 
have  I  sinned,  and  done  this  evil  in  thy  sight  :  That 
thou  mightest  be  justified  when  thou  speakest,  and  be 
clear  when  thou  judgest.  Behold,  1  was  shapen  in  in- 
iquity, and  in  sin  did  my  mother  conceive  me.  Creaie 
in  me  a  clean  heart,  O  God,  and  renew  a  right  spirit 
within  me."* 

4.  Believers,  by  being  sanctified  but  in  part,  and  at- 
tended with  so  much  sin  in  this  life,  obtain  a  more  clear 
view,  and  greater  sense  of  the  evil  of  sin,  and  the  misera« 
ble  state  of  the  sinner  ;  and  are  hereby  prepared  to  know 
and  enjoy  the  happiness  of  a  perfectly  holy  state,  to  a 
greater  degree  than  otherwise  they  could  :  The  more 
sensible  they  are  of  the  evil  from  which  they  are  deli\'- 
ered,  tiie  greater  will  the  positive  good,  which  they  en- 
joy, appear  to  them.  And  their  gratitude  and  praise 
for  the  sovereign  grace,  of  which  they  are  the  subjects, 
will  rise  proportionably  higher  ;    by  which  God  will  be 

VOL,   II,  23 

•  Psal.  U.  1,  2,  3,  4,  5,  10. 


174  Mo  Man  h  imthoiit  Sin  Part   II- 

more  glorified,  and  they  more  happf\'  forever  ;  so  that 
all  this  will  turn  to  their  good  in  the  end,  and  they  will 
be  much  more  happy,  than  if  they  had  been  perfectly  ho- 
ly from  their  conversion  ;  and  had  not,  after  that,  gone 
through  a  state  of  conflict  with  sin  and  Satan  ;  and 
through  much  tribulation  entered  into  the  kingdom  of 
heaven. 

5.  By  this,  the  power,  wisdom,  goodness,  truth  and 
faithfulness  of  the  Redeemer,  are,  in  a  peculiar  manner, 
exercised  and  displayed,  as  they  could  not  be,  in  any 
other  way.  This  gives  occasion  and  opportunity,  for 
the  most  apparent  and  glorious  manifestation  of  these  ; 
by  v.'hich  he  glorifies  himself,  and  the  happiness  of  the 
redeemed  is  greatly  advanced.  Therefore  it  is,  on  the 
whole,  most  wise  and  best,  that  the  work  of  sanctifica- 
tion  should  be  gradual,  and  not  perfected  at  once  ;  and 
that  the  saints  should  be  sanctified  but  in  part,  while  in 
this  world,  and  attended  with  much  imperfection  and  sin 
to  the  end  of  life. 

The  exceeding  greatness  of  the  power  of  God  is  ex- 
erted and  displayed  in  rcnewing  the  depraved  heart  of 
man,  and  forming  it  to  true  holiness.*  It  is  a  power 
which  subdues  the  obstinacy,  and  all  possible  opposition 
of  the  human  heart  ;  and  which  overcomes  and  casts  out 
Satan,  and  all  his  host  of  combined  enemies  to  God  and 
man.  Therefore,  this  is  a  greater  exertion  of  power, 
than  that  by  which  the  natural  world  was  made  ;  for 
that  was  formed  out  of  nothing  :  Therefore,  there  could 
be  no  opposition  and  resistance  to  creating  power,  in 
that  instance.  And  the  power  displayed  in  creating  ho- 
liness appears  as  mucli  greater  and  more  excellent, 
than  that  which  is  exerted  in  creating  the  natural  world, 
as  the  former  effect  is  greater,  more  important  and  ex- 
cellent than  the  latter. 

But  this  power  is  made  more  conspicuous  and  sensi- 
ble, in  preserving  and  maintaining  a  sniall  degree  of 
holiiiCss  in  the  heart  of  a  christian,  in  the  niidst  of  the 
opposition,  ^lith  which  he  is  surrounded  and  assaulted, 
by  the  strength  of  evil  propensities  within  him,  by  the 
world,  and  by  Satan,  than  it  v\ould  be,  in  forming  him 
to  perfect  holiness  at  once.  In  this  way,  the  weak 
•  Eph.  i.  19. 


Chap.  iV.  In  this  Life.  175 

christian,  in  the  midst  of  strong  temptations,  and  potent 
enemies,  constantly  seeking,  and  exerting  all  their  pow- 
er and  cunning  to  devour  and  destroy  him,  is  preserved 
and  upheld,  through  a  course  of  trial,  by  the  miglity, 
omnipotent  haixl  of  the  Redeemer  ;  and  the  little  spark 
of  holiness,  implanted  in  the  believer's  heart,  is  contin- 
ued alive  and  burning  ;  while  there  is  so  much,  both 
within  and  without,  tending  to  extinguish  it  ;  which  is 
really  more  of  a  constant  miracle  and  manifestation  of 
the  power  of  Christ,  than  it  would  be  to  preserve  a  little 
spark  of  fire,  for  a  course  of  years,  in  the  midst  of  the 
sea,  while  the  mighty  waves  are  fiercely  dashing  ag  ;inst 
it,  and  upon  it,  attempting  to  overwhelm  and  extinguish 
it.  The  christian  is,  by  this  situation  and  his  exjieri- 
ence,  made  more  and  more  sensible  of  this,  and  learns 
that  he  lives  by  the  power  of  Christ,  and  repairs  to  this, 
that  he  may  be  "  Strong  in  the  Lord,  ai«l  in  the  power 
of  his  might,"  or  his  mighty  power,  that  he  may  be 
able  to  stand,  and  persevere  in  the  midst  of  enemies. ** 
Out  of  weakness,  he  is  made  strong  and  becomes  valiant 
in  the  spiritual  combat. f  And  Christ,  by  these  babes 
and  sucklings,  ordains  and  displays  strength,  and  per- 
fects praise.  To  this  the  apostle  Paul  attests.  '*  My 
strength  is  made  perfect  in  weakness.  Most  gladly 
therefore  will  I  rather  glory  in  my  infirmities,  that  the 
poiver  of  Christ  may  rest  upon  me.''''X 

The  wisdom  of  the  Redeenrter  is  also  emploved  and 
manifested,  in  carrying  all  believers,  and  the  church 
militant  in  general,  through  this  life,  and  to  the  end  of 
the  world,  safe  to  a  state  of  perfection  in  glory.  He 
conducts  all  things,  external  and  internal,  with  respect 
to  every  christian  ;  and  so  orders  the  degree,  manner 
and  time  of  his  influence  and  assistance,  as  to  keep  them 
from  falling  totally  and  finally  ;  and  carries  on  the  work 
of  sanctification  in  the  wisest  manner,  and  so  as  to  de- 
feat satan  in  all  his  wiles  and  cunning  devices,  by  w  hich 
he  attempts  to  seduce  and  destroy  them.  It  requires 
infinite  skill  and  wisdom,  to  sanctify  a  corrupt  heart,  and 
to  order  every  thing  so,  with  respect  to  each  individual, 
at  all  times,  and  every  moment,  as  effectually  to  prevent 
his  falling  away,  though  he  walks  upon  the  verge  of  ruv 

*  Eph,  vk  la  f  Heb.  xi.  34  +  2Cot,xU.  9 


J 76  No  Man  is  wit/iout  Sin  Part  II. 

in,  and  has  such  strong  enemies  within  him,  and  with- 
out :  And  so  adjust  every  circumstance,  that  even 
those  things  and  events,  which  seem  to  be  calculated  for 
his  ruin,  shall  promote  his  holiness  and  salvation. 
Were  there  no  such  perso  s,  weak,  and  very  imperfect 
and  sinful,  to  live  in  a  world  full  of  enemies,  and  to  be 
conducted  on  through  all  dangers,  in  the  midst  of  cun- 
ning enemies,  having  great  skill  and  success  in  destroy- 
ing men,  and  carried  safe  to  heaven  at  last,  there  would 
be  no  opportunity  for  such  exercise  and  display  of  infi- 
nite, unsearchable  wisdom  as  this  gives.  Were  not  the 
Redeemer  as  wise  as  he  is  powerful,  no  christian  could 
be  saved  ;  but  on  his  wisdom  they  may  and  do  rely  with 
confidence,  comfort  and  joy.  In  his  hands  they  and  the 
whole  church  are  safe,  and  all  adverse  things  shall  work 
for  good,  and  issue  in  their  perfection  in  holiness,  and 
eternal  salvation.  And  well  may  they  with  admiration 
exclaim  with  the  apostle  Paul  :  *'  O  the  depth  of  the 
riches,  both  of  the  wisdom  and  knowledge  of  God !  How 
unsearchable  are  his  judgments,  and  his  ways  past  find- 
ing out  !"*  And  in  heaven  they  will  ascribe  wisdom 
to  the  Redeemer  forever. f 

The  goodness,  tender  love,  and  wonderful  conde- 
scension  of  the  Saviour,  are  also  manifest,  and  acted  out 
in  his  constant  and  kind  attendance  on  believers,  though 
they  be  so  imperfect  and  sinful,  and  offend  in  so  many 
things  ;  and  are  constantly  guilty  of  that,  which  would 
be  sufficient  to  provoke  him  to  give  them  up  to  sin  and 
ruin,  were  he  not  infinitely  good  and  kind  i  There  is 
much  more  opportunity  to  exercise  and  discover  this 
goodness  and  condescending  grace,  forbearance  and 
long  suffering,  than  if  they  were  perfectly  innocent  and 
holy,  from  the  time  of  their  conversion.  This  remark  is 
illustrated  by  the  character  and  conduct  of  the  true  dis- 
ciples of  Christ,  when  he  \^as  on  earth,  in  the  human 
nature  ;  and  his  goodness,  condescension  and  forbear- 
ance towards  them.  They  had,  and  discovered  much 
selfishness  and  pride,  worldliness,  ingratitude,  stupidi- 
ty and  unbelief.  They  were  slow  of  heart  to  believe,  to 
learn  and  get  understanding,  under  the  teaching  of 
C^lirist,  and  in  his  sghool,  while  he  was  so  abundant  in 
*  Eom.  xi.  33.  t  Rev.  v.  12, 


Chap.  IV.  In  this  Life,  177 

Jiis  labours  with  them.  They  were  honest  and  true 
friends  to  their  master,  but  did  not  improve  the  advan- 
tages which  they  had,  as  they  ought  to  have  done  ;  and 
in  many  instances  grossly  abused  them  :  Yet  Christ  did 
not  leave  oft'  his  kindness  to  them  ;  but  bore  with  them 
in  all  their  dullness  and  wickedness,  and  loved  them  un- 
to the  end  ;  and  took  effectual  methods  to  cure  all  of 
them,  of  their  great  moral  disorders,  and  prepare  them 
to  enter  into  a  state  of  perfect  holiness  at  death  ;  except 
Judas  the  traitor,  who  never  was  a  true  disciple.  Had 
they  been  perfectly  holy,  from  the  time  they  commenced 
his  disciples,  or  at  any  time  while  he  was  with  them, 
there  would  not  have  been  such  occasion  and  opportu- 
nity for  Christ  to  exercise  and  discover  such  conde- 
scending grace,  and  long  suffering  towards  them. 

Thus  he  treats  all  his  true  disciples,  while  in  this 
life.  Their  imperfections  and  sins,  and  froward  dispo- 
sitions, by  which  they  abuse  him,  in  all  his  goodness  to 
them,  call  for  infinite  condescension,  grace  and  forbear- 
ance, in  the  continuance  of  his  loving  kindness  to  them. 
They  are,  in  some  measure,  sensible  of  this,  while  in 
this  world,  and  lament  their  sinful  defects,  and  great 
wickedness,  and  admire  the  goodness  and  patience  of 
the  Redeemer,  in  bearing  with  them,  and  not  casting 
them  into  hell  :  but  still  continue  very  far  from  what 
they  know  they  ought  to  be.  But  in  heaven,  they  will 
see  this  in  a  more  clear  light,  and  forever  remem^Der 
and  with  the  most  sensible  gratitude,  admire  and  adore 
the  condescension,  and  wonderful  grace,  which  the  Sa- 
viour ejiercised  towards  them,  while  they  ^vere  so  stu-^ 
pid,  perverse  and  abusive.  This  could  not  take  placcj 
were  real  christians  perfectly  holy  in  this  life. 

The  truth  and  faithfulness  of  the  Redeemer  are  also 
by  this,  tried  and  made  conspicuous.  He  promises,  that 
he  will  never  leave  nor  forsake,  or  cast  out  them,  who 
come  to  him,  and  enter  into  covenant  with  him.  And 
he  fulfils  his  word,  and  is  faithful  to  them,  though  they 
are  in  such  an  awful  and  provoking  degree,  perverse 
and  abusive.  Though  they  fall,  they  shall  not  be  utter- 
ly cast  down  ;  for  the  Redeemer  upholdeth  them  with 
l^is  hand.*  When  they  transgress,  he  often  visits  their 
•  Psal.  xssvii.  24. 


178  No  Man  is  without  Siji  Part  II. 

sin  with  a  rod,  and  their  iniquity  with  stripes.  He  chas- 
tiseth  them  for  their  profit,  that  they  may  be  partakers 
of  his  holiness  ;  yet  he  will  not  utterly  take  away  his 
loving  kindness  from  them,  nor  suffer  his  faithfulness  to 
fail.-^' 

Thus  the  wisdom  and  goodness  of  God  appear,  in  or- 
dering it  so,  that  no  man,  even  the  greatest  saint,  shall 
be  perfectly  holy  in  this  life  ;  but  all  the  redeemed  shall, 
in  this  world,  be  very  imperfect  and  sinful,  from  the  rea- 
sons which  have  been  mentioned,  and  the  ends  which 
are  answered  hereby.  More  might  be  thought  of  and 
mentioned  ;  and  there  is  no  reason  to  think,  that  the 
one  half  are  discerned  by  us  now.  A  clear  and  full 
view  of  the  wisdom  and  goodness  of  God,  in  this,  is  re- 
served to  the  future  state,  when  the  redeemed  will  re- 
view all  the  dispensations  of  heaven,  and  the  wise  coun- 
sel and  works  of  him,  who  is  "  Wonderful  in  counsel, 
and  excellent  in  working,"  towards  themselves,  and  the 
church,  with  wonder,  gratitude,  and  everlasting  joy, 
*'  Saying,  with  a  loud  voice,  Worthy  is  the  Lamb  that 
was  slain,  to  receive  power,  and  riches,  and  wisdom,  and 
strength,  and  honour,  and  glory,  and  blessing.  Bless- 
ing, and  honour,  and  glory,  and  power,  be  unto  him  that 
sitteth  upon  the  throne,  and  unto  L;  mb,  forever  and 
ever."t 

But  though  the  wisdom  and  goodness  of  God  appear, 
in  ordering  it  so,  that  no  man  in  this  life  shall  attain  to 
sinless  perfection  ;  and  that  the  church  on  earth  should 
by  passing  through  a  state  of  discipline,  trial  and  temp- 
tation, be  trained  up  for  a  perfectly  holy  and  happy  state 
in  heaven ;  and  that  this  shall  be  the  common  lot  of 
christians  :  yet  for  equally  wise  reasons,  there  are  some 
exceptions,  with  respect  to  the  latter  :  Some  are  taken 
out  of  the  world  immediately,  or  soon  after  their  conver- 
sion, and  are  made  perfectly  holy,  without  passing 
through  a  scene  of  trial,  temptation,  and  sinful  imper- 
fection. The  thief,  who  was  converted  on  the  cross,  is 
an  instance  of  this  :  And  how  many  are  converted  on 
their  death  bed,  and  just  before  they  pass  into  the  invisi- 
ble world,  cannot  be  certainly  determined  by  us,  while 

*  P^al.  Ixxsix.  30^;?3.  t  Rev.  v.  X2, 13. 


CriAP.  IV.  In  this  Lije.  179 

in  this  state.      And  all  the  infants  who  are  saved,  are  in- 
stances of  this. 

It  has  been  a  question  with  some,  Whether  christians 
ought  to  pray  that  they  may  be  perfectly  holy,  in  this 
life  ?  Some  have  thought  this  question  must  be  answer- 
ed in  the  affirmative,  and  that  believers  may,  and  ought 
to  pray  for  perfect  holiness,  while  in  this  world  ;  since  it 
is  their  duty  to  be  perfectly  holy,  and  it  is  desirable,  and 
therefore  ought  to  be  desired  :  And  consequently,  they 
may  and  ought  to  pray  for  it. 

Answer.  It  is,  in  itself  considered,  desirable  to  be 
perfectly  holy  ;  and  this  must  appear  desirable  to  all 
christians,  viewed  in  and  by  itself.  But  as  God  has  de- 
termined and  declared  this  shall  not  be,  that  any  man 
shall  be  without  sin,  in  this  life  ;  and  therefore  it  is 
known,  that  it  is  not,  on  the  whole,  best  that  any  man 
should  be  perfectly  holy,  in  this  world  :  in  this  view  of 
it,  it  is  not  desirable  ;  nor  ought  any  to  pray  for  it.  An 
event  which  is  contrary  to  tjie  known  will  of  God,  that 
it  should  take  place,  is  not  desirable,  in  this  view  of  it, 
and  no  one  ought  to  pray  that  it  may  take  place  :  for 
such  a  desire  and  prayer  is  opposition  to  the  declared 
will  of  God,  and  carries  in  it  real  rebellion  against  him.. 
No  man  ought  to  pray  for  any  thing  without  an  entire 
resignation  to  the  will  of  God  ;  therefore,  he  ought 
not  to  pray  for  any  thing,  but  on  supposition  that  it  is 
agreeable  to  the  will  of  God.  But  no  such  supposition 
can  be  made,  when  God  has  already  declared  it  is  not 
agreeable  to  his  will  to  grant  it.  It  has  been  proved, 
that  God  has  revealed  that  it  is  not  his  will  that  any  man 
shall  be  perfectly  holy  in  this  life  ;  therefore,  no  man  can, 
in  this  view  of  it,  pray  for  perfect  holiness,  while  in  this 
life,  with  resignation  to  the  will  of  God  :  and  therefore 
ought  not  to  pray  for  it.  This  would  be  praying  for 
that,  which  is  known  not  to  be  desirable,  and  not  wisest 
and  best,  that  it  should  take  place,  and  is  opposition  to 
the  known  will  of  God,  which  is  opposition  to  God. 

Therefore,  it  is  not  to  be  supposed,  that  a  christian 
does  ever  pray  that  he  may  be  perfectly  holy  in  this  life, 
while  he  has  a  full  conviction  in  his  mind,  that  it  is  con- 
trary to  the  revealed  will  of  God,  that  this  should  ever 
take  place  in  any  instance.      But  a  christian  may  not 


180  No  Man  is  imthoiit  Sin  f  art  II 

have  attended  to  the  evidence  there  is  from  the  Bible,, 
that  no  man  is  to  be  perfectl}-  holy  in  this  life  ;  or 
through  some  prejudice,  not  be  convinced  that  this  is 
there  revealed  ;  and  consequently  may  pray  that  he 
may  be  perfectly  holy,  while  in  this  world,  and  not  know 
or  believe,  that  he  asks  for  that  which  is  contrary  to  the 
will  of  God  to  grant. — In  this  case  his  sin  consists  in 
not  properly  attending  to  what  God  has  revealed  con- 
cerning this,  or  in  not  believing  it,  though  the  evidence 
be  clearly  set  before  him. 

And  as  the  christian  is  not  omniscient,  and  sees  not 
every  truth  at  once,  or  with  equal  clearness  and  constan- 
cy, of  which  he  has  been  convinced  in  theory  and  specu- 
lation ;  and  one  thing  has  a  vastly  greater  impression  on 
his  mind,  than  another  ;  and  at  different  times  the  same 
truth  may  have  much  more  of  his  attention,  than  at 
another,  and  make  a  more  sensible  impression  :  It  is 
therefore  possible,  that  he  should  have  such  a  clear  view, 
and  great  and  sensible  impression  of  his  own  sinfulness  ; 
of  the  evil  of  sin,  and  the  hatefulness  of  it  ;  and  of  the 
desirableness  of  deliverance  from  it,  and  of  being  per- 
fectly  holy,  and  conformed  to  Christ,  as  earnestly  to 
pray,  that,  if  it  be  consistent  with  the  will  of  God,  he 
may  be  freed  from  all  sin,  and  live  a  perfectly  holy  life, 
for  time  to  come  ;  not  at  that  time  reflecting,  that  God 
has  revealed  that  no  man  shall  be  so,  in  this  life,  or  think- 
ing any  more  of  it,  than  if  it  were  not  true  :  And  yet  he 
cannot  be  said  to  disbelie'ue  it  ;  for  as  soon  as  it  comes 
into  his  view,  and  he  reflects  upon  it,  he  believes  it,  and 
withdraws  his  petition.  This  is  doubtless  possible,  and 
may  have  taken  place  in  many  instances  ;  and  perhaps 
is  not  sinful.* 


*  Perhaps  the  prayer  of  the  Redeemer  may  well  be  accounted  for  in 
this  way,  when  he  said  in  the  garden,  •'  O  my  Father,  if  it  be  possible, 
let  this  cup  pass  from  me  :  Nevertheless,  not  as  I  will,  but  as  thou  wilt." 
Matt.  xxvi.  39.  The  human  mind  of  Christ  had  such  a  view  and  sense 
of  the  sufferings  which  were  before  him,  that  it  was  in  a  degree  overborne 
and  swallowed  up  with  the  dreadfulness  of  them,  and  the  impossibility  of 
his  going  through  them,  without  more  divine  assistance  than  he  then  ex- 
perienced. And  it  was  so  ordered  by  God,  that  the  absolute  necessity  of 
his  suffering  thus,  should  not  then  be  in  view,  his  mind  being  wholly  ar- 
rested by  the  view  and  sense  of  his  sufferings,  and  the  dreadfulness  of  the 
cup  which  was  then  set  before  him  ;  and  the  human  nature  did,  in  a  sense, 
shrink  back  at  the  view  of  it.  And  in  this  situation  of  mind,  he  prayed 
as   above.    It  was  wise  and  important  that  the  humHa  nature  of  ths 


Chap.  IV.  In  this  Life.  181 

IMPROVEMENT. 

I.  From  the  subject  of  this  section,  we  may  be  cer- 
tain, that  they  are  not  real  christians,  who  say  or  think 
they  are  arrived,  to  such  a  perfect  state,  as  to  Hve 
without  sin.  A  christian  may,  through  the  prejudices 
of  education,  ignorance,  or  otherwise,  think  that  some 
christians  may,  and  actually  do  attain  to  sinless  per- 
fection in  this  life  :  But  he  can  never  think  himself  to  be 
without  sin.  His  acquaintance  with  the  law  of  God,  in 
the  spirituality  and  extent  of  it,  and  with  his  own  heart, 
is  such,  that  by  keeping  these  in  view,  and  comparing 
them  with  each  other,  his  own  sinfulness  stares  him  in 
the  face ;  and  he  condemns  himself  before  God  as  very 
far  from  what  he  ought  to  be,  and  exceeding  guilty  and 
vile.  And  the  higher  he  rises  in  holy  exercises,  and  the 
more  circumspect  and  watchful  he  is,  the  greater  light 
and  discerning  he  has  to  see  the  defects  and  corruptions 
of  his  own  heart  ;  and  the  more  painful  is  the  view  of 
his  own  character,  and  he  is  disposed   to  exclaim  with 


Redeemer,  should  be  placed  In  such  a  situation  at  this  time,  for  two 
reasons.  First,  That  he  might  have  the  best  opportunity  to  discover  his 
disposition,  and  how  he  would  act  under  this  severe  trial,  when  his  suffer- 
ings were  set  before  him,  in  all  the  greatness  and  dreadfulness  of  them. 
The  dreadful  cup  was  set  before  him,  that  he  might  have  the  clearest 
sight  of  it  ;  and,  in  this  situation,  discover  what  he  chose,  and  whether  he 
was  willing  to  drink  it,  if  necessary  for  the  glory  of  God,  and  the  salvation 
of  the  elect  ;  and  make  the  choice  in  the  sight  of  all  worlds,  that  he 
might  be,  and  appear  to  be,  perfectly  voluntary,  and  take  this  suffering 
upon  himself,  when  he  was  in  a  situation  to  have  the  clearest  view,  and 
greatest  sense  possible,  of  the  evil  to  be  suffered  ;  of  the  dreadful  ingre- 
dients of  the  bitter  cup.  In  this  most  trying  situation,  he  voluntarily  gave 
himself  up  to  this  dreadful  suffering,  if  this  were  necessary,  and  the  will 
of  his  Father  :  I'he  latter  not  being  present,  and  so  impressed  on  his  mind 
as  the  former,  as  a  certain  reality  :  And  so  was  in  a  measure  out  of  view, 
and  did  not  demand  his  particular  attention  ;  in  consequence  of  a  particu- 
lar divine  influence  on  his  mind,  at  that  time.  Secondly,  By  this,  the 
necessity  of  the  Redeemer's  suffering  as  he  did,  in  order  to  the  pardon 
and  salvation  of  sinners,  and  the  impossibility  of  their  being  saved  in  any 
other  way,  but  by  his  making  atonement  for  their  sin  by  liis  own  blood, 
and  being  made  a  curse  in  their  stead,  was  set  in  a  most  clear  and  strik- 
ing light  Since  the  infinitely  worthy  Redeemer,  the  only  begotten,  well 
beloved  Son  of  God,  did  not  consent  to  suffer,  on  any  other  supposition  ; 
and  earnestly  prayed  that  he  might  not  suffer,  if  it  were  possible  for  him 
to  be  released  from  it,  consistent  with  the  glory  of  God,  and  the  salvation 
of  sinners  ;  his  petition  would  have  been  granted,  if  it  were  possible,  that 
he  shoiild  not  suffer,  and  yet  these  ends  be  answered, 

VOL.   II.  24 


182  No  Man  is  without  Sin         Part  II. 

the  apostle  Paul,    *'  O  wretched  man  that  I  am,  who 
shall  deliver  me  from  the  body  of  this  death  !"* 

The  apostle  John  decides  this  point  in  most  express 
terms.  He  says,  "  If  we  say  that  we  have  no  sin,  we 
deceive  ourselves,  and  the  truth  is  not  in  us."t  He 
does  not  mean,  "  If  we  say  we  never  did  sin,"  be- 
cause this  is  contrary  to  his  express  words,  which  are 
in  the  present  time,  If  we  say  ive  have  no  sin^  now,  at 
this  present  time.  According'  to  this,  no  man  can  with 
truth  say,  at  any  time  of  his  life,  "  I  have  no  sin,  or  I 
am  without  sin,  and  perfectly  holy."  Therefore  no  real 
christian  will  say  it,  or  can  think  this  of  himself ;  none 
but  those  who  are  deceived  about  themselves,  to  such  a 
degree,  as  is  inconsistent  with  their  being  the  children 
of  light  and  of  the  day,  can  say,  or  even  think  this  of 
themselves.  This  apostle,  in  the  next  verse  but  one, 
speaks  of  the  time  past,  and  says,  "  If  we  say,  that  we 
hai)e  ?iot  sinned,  Me  make  him  a  liar,  and  his  word  is 
not  in  us."  This  is  a  dift'erent  proposition  from  the 
foregoing  ;  it  respects  what  they  had  been  and  done. 
If  they  had  no  sin  now  ,  and  thiscouid  be  said  with  truth, 
they  could  not  say  they  had  never  sinned,  without  con- 
tradicting the  whole  gospel,  which  declares  all  men  to 
be  sinners  ;  and  so  making  God  the  Saviour  a  liar. 
But  the  other  proposition  respects  w hat  they  were,  at 
that  time,  or  should  be  in  any  future  time,  while  in  this 
\vorld  ;  so  that  none  who  is  not  deceived,  and  has  em- 
braced the  truth,  can  ever  say  or  think,  while  in  this 
life,  that  he  now  has  no  sin.  There  have  been,  and  now 
are,  those  who  say  they  have  no  sin.  By  this  they  de- 
clare, they  are  deceived,  and  strangers  to  real  Christiani- 
ty, and  give  greater  evidence  that  they  are  not  true 
christians,  than  they  could,  by  only  sa}  ing  in  express 
words,  that  they  are  not ;  for  persons  may  really  think, 
and  may  say,  that  they  are  not  christians,  when  they  are 
really  such. 

II.  From  this  subject  we  learn,  that  persons  have  no 
reason  to  conclude  they  are  no  christians,  merely  be- 
cause they  see  much  sin  in  themselves.  This  sight  of 
sin  often  arises  from  their  having  that  discerning,  which 
none  but  true  christians  have  ;    who,  by  reason  of  thivS 

•  Rom.vii.  24.  f  1  John  i,  8. 


Chap.  IV.  ///  this  Life.  183 

discerning,  see  more  sin  in  themselves  than  others  do, 
and  are  more  aftecfed  ^vith  it.  And  their  complaints  of 
themselves,  of  the  amazing  corruption  and  wickedness 
of  their  hearts,  which  they  now  see  more  clearly  than 
ever  before  ;  and  which  they  mention,  as  an  evidence 
that  they  have  no  grace,  are  often,  in  the  view  of  the  ju- 
dicious christian,  to  whom  they  are  made,  an  evidence, 
that  they  are  rea»  christians. 

Great  degrees  of  sin  are  consistent  with  some  de;^ree 
of  true  holiness.  Therefore,  if  any  thing  can  be  found, 
that  is  of  tlie  nature  of  holiness,  a  sight  of  great  sinful- 
ness is  not  an  evidence  against  a  person,  that  he  is  no:  a 
christian,  but  the  contrary.  They  who  have  made  the 
greatest  proficiency  in  holiness  see  most  of  their  own 
sinfulness. 

III.  This  subject  teaches  us,  not  to  be  forward  to  cen- 
sure others,  as  no  christians,  because  of  great  imperfec- 
tions, and  many  things  uhich  are  unbecoming  and  dis- 
agreeable. For  the  best  of  christians  are  very  imperfect 
and  sinful  in  this  state  :  And  in  many  things  all  offend. 
There  too  often  appears  in  persons  a  censorious  spirit 
towards  their  fellow  christians,  which  is  a  greater  e\'i- 
dence  of  the  want  of  real  religion,  than  those  things  for 
which  they  censure  others,  as  no  christians. 

IV.  Let  none  improve  tiiis  doctrine,  as  an  encour- 
agement to  sloth  and  sin,  and  a  discouragement  to 
watchfulness  against  sin,  and  exertions  and  strivings  af- 
ter greater  degrees  of  holiness.  They  who  are  disposed 
to  make  this  improvement  of  the  impeifections  and  sin- 
fulness of  all  christians,  and  indulge  themselves  in  it, 
have  no  reason  to  think  themselves  to  be  christians  ;  for 
this  is  directl}"  contrary  to  the  spirit  of  a  christian.  If  it 
be  rightly  improved,  it  will  be  a  motive  to  press  forward, 
to  grow  in  grace,  and  in  the  knowledge  of  our  Lord  and 
Saviour  Jesus  Christ ;  and  to  cleanse  themselves  from  all 
filthiness  of  flesh  and  spirit,  perfecting  holiness  in  the 
fear  of  God. 


184  Concerning  Death.  Part  II. 


Section  XIV. 

Concerning  Death  ;  a  Separate  State  ;  the  General  Resur- 
rection and  Judgment  ;  and  the  eternal  State  oj  Hap- 
piness or  Misery. 

I.  WHEN  man  had  sinned,  and  God  had  opened  to 
him  a  new  constitution,  for  the  redemption  of  some  of 
the  human  race,  by  a  Saviour,  by  saying  to  the  serpent, 
*'  I  will  put  enmity  between  thee  and  the  woman,  and 
between  thy  seed  and  her  seed  :  He  shall  bruise  thy 
head,  and  thou  shalt  bruise  his  heel:"*  He  said  to 
Adam,  and  in  him  to  all  mankind,  that  under  this  new 
constitution,  and  from  this  new  state  of  probation,  he 
should  pass  into  another  state,  and  go  into  the  invisible 
world,  by  a  separation  between  soul  and  body  ;  and  his 
body  should  turn  to  dust,  from  whence  it  was  taken. 
"  Dust  thou  art,  and  unto  dust  shalt  thou  return." 
This  sentence  must  refer  to  his  body  only  ;  for  this  on- 
ly was  dust,  and  taken  out  of  the  ground.  His  spirit  or 
soul  was  immaterial,  and  not  dust,  or  taken  out  of  the 
ground,  but  a  distinct  existence  from  the  body,  by  which 
he  bore  the  image  of  Gpd.  "And  God  said,  Let  us 
make  man  in  our  own  image,  after  our  likeness.  And 
the  Lord  God  formed  man  of  the  dust  of  the  ground, 
and  breathed  into  his  nostrils  the  breath  of  life,  and  man 
became  a  living  soul."f  Therefore,  Solomon  describes 
what  is  contained  in  this  sentence,  in  the  following 
words,  "  Then  shall  the  dust  return  to  the  earth,  as  it 
was;  and  the  spirit  shall  return  to  God  who  gave  it."| 
The  death  of  the  body  does  not  imply  the  death  of  the 
soul,  but  the  latter  exists,  when  the  former  is  turned  to 
dust.  This  is  declared  by  our  Saviour.  "  Fear  not 
them  who  kill  the  body,  but  are  not  able  to  kill  the 
soul."^ 

This  separation  between  soul  and  body,  by  which  the 
latter  is  dissolved,  and  turned  to  dust,  was  not  included 
in  the  threatening,  "  In  the  day  thou  eatest  thereof,  thou 
shalt  surely  die  ;"  for  had  there  been  no  redemption, 
mankind  must  have  been  miserable,  in  soul  and  body 
•  Gen.  iii.  15.        |  Gen.  i.  26.  ii.7.         ♦  Eccl.  xii.  7.       §  Matt,  x,  28.- 


Chap.  IV.  Concerning  Death.  185 

forever  ;  which  death,  all  they  who  are  not  redeemed 
Mill  suffer,  when  the  work  of  redemption  is  finished, 
which  is  called  the  second  deaths  with  reference  to  the 
body's  turning  to  dust,  which  is  called  death,  and  is  the 
Jirst  death,  Man  is  indeed  considered  as  a  fallen  crea- 
ture,  a  sinner,  when  he  is  doomed  to  thi^  first  death  ; 
and  also,  as  in  a  new  state  of  probation  ;  and  it  is  wisely 
ordered  as  subserving  the  design  of  redemption.  It  is 
proper  and  important,  that  the  future  state  should  be  in- 
visible to  sense,  which  it  would  not  be,  if  all  men  passed 
into  it  with  their  bodies;  or  without  dying.  But  when 
the  body  dies  and  turns  to  dust,  all  that  is  visible  and 
discerned  by  our  senses,  is  left  behind,  and  the  invisible 
part  of  man  departs  into  another  state  insensibly  ;  and 
thus  the  future  state  is  kept  invisible,  as  the  object  of 
faith,  not  of  sight.  And  this  tends  more  sensibly  to  keep 
in  view  the  fallen,  sinful  state  of  man,  while  all  are 
doomed  to  death,  which  could  not  take  place,  had  man 
been  innocent  ;  and  it  tends  to  humble  man  in  his  own 
eyes,  since  his  body  is  soon  to  turn  to  dust ;  and  to 
make  him  feel  his  wretchedness,  if  he  have  no  security 
of  existence  and  happiness  in  a  future  state,  and  to  excite 
an  attention  to  Christ  and  the  gospel,  which  brings  life 
and  immortality  to  light,  and  a  future  resurrection  of  the 
body,  formed  every  way  perfect,  beautiful  and  glorious, 
never  to  die  again. 

The  only  tinic  of  probation  allotted  to  man,  is  that 
of  this  life,  to  which  the  death  of  the  body  puts  an  end ; 
so  that  every  one  will  be  happy  or  miserable  in  the  fu- 
ture, endless  state,  according  to  his  character,  which  is 
formed  before  the  soul  is  separated  from  the  body.  This 
is  plain  and  certain  from  the  scripture,  where  there  is 
not  a  ^^ord,  or  the  least  hint  of  another  state  of  trial,  after 
the  death  of  the  body  :  But  much  is  there  said  to  the 
contrary  of  this.  This  life  is  represented,  as  the  sowing, 
or  seed  time  ;  and  that  men  shall  reap  in  a  future  state, 
according  to  what  they  do  in  this  life.  "  Be  not  de- 
ceived ;  God  is  not  mocked  :  For  whatsoever  a  man 
soweth,  that  shall  he  also  reap.  For  he  that  sovveth  to 
his  flesh,  shall  of  the  flesh  reap  corruption  :  But  he  that 
soweth  to  the  spirit,  shall  of  the  spirit  reap  life  everlast- 
ing."* This  life  is  represented,  as  the  only  time  to  lay 
•  Gal.  vi.  r,  8. 


18G  Conceniing  Death.  Part  IL 

up  a  treasure  in  heaven  ;  to  make  to  ourselves  friends, 
so  as  to  be  received  into  everlastin.^  habitations,    when 
we  fail  here,  when  this  life  ends  :   To   make  our  peace 
with  G(3d,  which  Christ  represents  and  urges,  by  agree- 
ing with  our  adversary,  while   we  are   in  the  way  ^vitIl 
him,  otherwise  we  shall  be  cast  into  prison,  from  whence 
there  is  no  dehverance.     A. id  he  represents  Lizarus  and 
the  rich  man,  ?L^Jixed,  the  former  in  a  state  of  happiness, 
and   the  latter  in  a  state   of   misery,   immediately  upon 
their  goi  ig  out  of  this  world.     And  it  iss.iid,  "  It  is  ap- 
pointed to  men  once  to  die,    but   after  this   the  judg- 
ment."* And  if  nothing  were  said,  relating  to  this  point 
but  the  following  words,   it  is  fixed  in  them,  beyond  a 
doubt.     "  We  must  all  appear  before  the  judgment  seat 
of  Christ  ;  that  every  one  may  receive  the  things  done  m 
his  body^  according  to  that  he  hath   done,   whether  it  be 
good  or  bacU"!     If  at  the  final  judgment,  when  the  end- 
less state  of  men  will  be  fixed,  they  shall  be  judged  ac- 
cording to  what  they  have  done  in  the  body  ;  then  this 
life  is  the  only  time  of  probation,   and  in  the  body  they 
fix  their  character  and  state  for  eternity. 

The  time  of  man's  death,  and  the  way  and  means  by 
which  the  soul  shall  be  separated  from  the  body,  are  all 
hidden  from  man.  He  is  exposed  to  death  as  soon  as 
he  begins  to  exist  in  the  body,  and  knows  not  how  soon 
it  may  come ;  and  no  circumstances,  nor  any  thing  he 
can  do,  or  that  others  can  do  for  him,  can  secure  him 
from  death  a  moment.  This  is  wisely  ordered  so,  and 
answers  many  good  ends,  which  it  is  needless  particu- 
larly to  mention  here. 

Death  is  not  a  calamity,  but  a  great  benefit  to  the  re- 
deemed. It  has  no  sting  for  them,  but  comes  to  them 
as  a  friend,  by  which  they  are  delivered  from  all  moral 
and  natural  evil,  and  become  perfectly  holy,  and  enter 
upon  a  life  unspeakably  better  than  to  live  here  in  the 
body.  Therefore,  the  apostle  Paul,  had  a  desire  to  de- 
part, to  die,  and  be  with  Christ,  which  ivas  jar  better. 
And  he  considered  the  death  of  his  body,  as  his  great 
gain. I  "  Precious  in  the  sight  of  the  Lord,  is  the  death 
of  his  saints."||  Which  denotes  that  it  is  an  important, 
and  desirable  change,  by  which  he  is  glorified,  and  their 

•  Heb.  ix.  27.     f  2  Cor.  v.  10.     #  Phi! .  i.  21,  28.     f)  Psal.  cxvi.  15. 


Chap.  IV.  A  Separate  State.  187 

good  is  promoted.  Christ  has  taken  away  the  sting  of 
death  to  them,  and  gives  them  the  victory  over  it,  which 
he  will  complete  at  the  general  resurrection.  In  the 
prospect  of  this,  christians  may  now  say,  "  O  death, 
where  is  thy  sting  ?  O  grave,  where  is  thy  victory  ? 
The  sting  of  death  is  sin  ;  and  the  strength  of  sin  is  the 
law.  But  thanks  be  to  God,  which  giveth  us  the  victo- 
ry, through  our  Lord  Jesus  Christ."* 

Death  is  justly  terrible,  and  a  dreadful  evil,  to  those 
who  are  in  their  sins.  It  deprives  them  of  all  good  :  It 
puts  an  end  to  their  probation  state,  and  to  all  hope, 
and  fixes  them  in  a  state  of  sin,  despair  and  endless 
misery.  This  is  necessarily  implied  in  the  words  just 
cited.  "The  sting  of  death  is  sin;  and  the  strength 
of  sin  is  the  law."  Death  could  have  no  sting,  by  sin 
or  the  law,  more  than  any  other  change  or  event  in  life, 
if  it  did  not  fix  the  curse  of  the  law  upon  the  sinner, 
when  he  dies,  and  put  an  end  to  his  probation  and  hope. 
The  sting  of  death  is  the  evil  which  sin  deserves,  and 
which  the  law  denounces,  which  is  the  second  death. 
The  death  of  the  body  fixes  this  sting  in  the  sinner's 
heart,  which  is  endless  destruction. 


A  SEPARATE   STATE. 

II.  THAT  the  soul  does  not  die  with  the  body, 
but  exists  in  a  separate  state,  till  the  general  resurrec- 
tion of  all  the  bodies  of  men  which  have  died,  has  been 
supposed  in  what  has  been  said  on  the  death  of  the 
body ;  and  is  asserted  or  implied,  in  several  passages  of 
scripture,  which  have  been  mentioned  under  the  fore- 
going head  :  But  this  requires  a  distinct,  and  more  par- 
ticular consideration.  And  that  the  soul  or  spirit  of 
man  docs  not  die,  or  go  into  a  state  of  insensibility,  when 
the  body  is  turned  to  dust,  is  made  evident  and  certain 
by  many  other  passages  of  scripture,  which  have  not 
been  yet  mentioned.  The  promise  of  Christ  to  the  pen- 
itent, believing  thief  on  the  cross,  proves  that  the  death 
of  his  body  did  not  put  an  end  to  his  existence  or  sensi- 
bility. *'  And  Jesus  said  unto  him,  Verily  I  say  unto^ 
•  1  Cor.  XV.  55, 5^6, 57. 


188  A  Separate  State.  Part  II. 

thee,  To  day  shalt  thou  be  with  me  in  paradise."*  The 
word  paradise  \\as  used  by  the  Jews,  at  that  day,  for 
heaven,  or  a  state  ol  happiness.  The  soul  of  this  man 
was  not  injured  by  the  death  of  his  body  ;  but  he  exist- 
ed in  a  state  of  ij;reiiter  sensibiUty  and  enjoyment,  diaii 
when  united  wi  h  the  body,  and  vvent  direcdy  to  heav- 
en ;  nor  is  there  the  least  evidence,  that  ihis  is  not 
equally  true  of  every  believer,  wiien  his  body  dies. 
Siephen,  the  first  martyr,  expected  and  prayed  for  this, 
when  his  body  was  dying.  "  And  they  stoned  Stephen, 
calling  upon  God,  and  saying,  Lord  Jestis^  receive  my 
spirit.'^'' \  And  none  can  doubt  that  the  Redeemer  was 
as  ready  to  grant  his  petition,  as  that  of  the  thief. 

The  apostle  Paul  expected  the  same,  and  speaks  of 
it  as  certain,  that  when  his  body  died,  and  he  should  be 
no  longer  in  this  world,  he  should  be  in  heaven  with 
Christ.  ' '  For  me  to  live  is  Christ,  and  to  die  is  gain. 
I  am  in  a  strait  betwixt  two,  having  a  desire  to  depart, 
and  to  be  with  Christ,  which  is  far  better. "|  He  did 
not  consider  himself  as  dying  with  the  body  ;  but  when 
that  died,  and  he  left  this  world,  he  expected  to  depart, 
and  be  with  Christ  in  heaven.  And  he  could  not  mean 
his  being  with  Christ,  after  the  resurrection  ;  for  he  puts 
his  continuing  in  the  body,  and  abiding  longer  in  this 
world,  in  opposition  to  his  being  with  Christ ;  which 
could  not  be  true  on  that  supposition  :  For  he  would  be 
with  Christ  as  soon,  though  he  should  live  an  hundred 
years  longer  in  the  bod}',  as  if  he  died  immediately. 
And  he  would  gain  nothing,  in  this  respect,  by  dying  ; 
and  therefore,  it  could  not  be  Jar  better  than  to  live  long- 
er in  the  body.  And  he  expresses  the  same  sentiment, 
with  regard  to  others  as  well  as  himself,  in  the  following 
words.  *'  We  know  that  if  our  earthly  house  of  this 
tabernacle  were  dissolved,  we  have  a  building  of  God, 
an  house  not  made  with  hands,  eternal  in  the  heavens. 
Therefore,  we  are  always  confident  (or  courageous) 
knowing  that  while  we  are  at  home  (or  sojourn)  in  the 
body,  we  are  absent  from  the  Lord.  We  are  confident 
(courageous)  I  say,  and  willing,  rather  to  be  absent Jrom 
the  body,  and  to  be  present  %mli  the  Lord^S      Here  he, 

•  Luke  xxvlii.  43.        \  Acts  vii.  59.        t  PhU-  i.  21,  23 
§  2  Cor.  V.  1,  6,  3. 


Chap.   IV".  A  Separate  State.  189 

considers,  being  present  with  the  Lord,  or  being  with 
Christ,  as  taking  plaec,  in  consequence  of  death,  or  be- 
ing absent  from  the  body  ;  so  lliat  u  hen  separated  from 
the  body,  tliey  shdl  be  with  Christ,  in  a  sense  and  de- 
gree which  cannot  take  place  while  in  the  i)ody  :  And 
these  two  states  are  opposed  to  each  other.  And  he  says 
they  kne\\}  that  when  they  should  die,  or  their  body  be 
dissolved,  they  should  be  in  heaven. 

This  same  apostle  supposes  he  could  exist,    perceive, 
think  and  enjoy  to  a  high  degree,  when  out  of  his  body, 
or  absent  from  it,  when  he  speaks  of  the  visions  and 
revelations  w  hich  he  had,  when  carried  to  heaven  ;   and 
says  he  could  not  tell  w  hcther  he  was  in  the  body,  or 
out  of  it,  and  separate  from  it  :     For  if  the  soul  could 
not  exist,   perceive  and  enjoy,   when  separate  from  the 
body,   he  could  have  known  that  he  was  not  out  of  the 
body,  but  in  it,  when  he  had  those  revelations,  percep- 
tions and  exercises.-*     And  he  speaks  of  "   The  spirits 
of  just  men  made    perfect,"  as  being  then  in  heaven, 
wilh  the  holy  angels,  and  with  Jesus  Christ  ;    by  which 
he  expressly  asserts  a  separate  state,  and  that  the  spirits  of 
the  just,  when  the  body  dies,  are  made  perfect  in  holi- 
ness, and  go  to  heaven,  to  be  widi  Christ,  and  the  happy 
inhabitants  of  the  invisible  world. f     The   souls  of  the 
martyrs  arc  represented  as  existing  in  a   state  of  sensi- 
bility, happiness  and  honour,  in  a  separate  state,  after 
their  bodies  had  been  slain.:[:     And  the  dead,  who  die 
in  Christ,  are  declared  to  be  blessed,  and  to  be  received 
to  a  state  of   happiness    and  rewards.  ||     The  apostle 
Peter  speaks  of  the  spirits  of  those  who  perished  by  the 
flood,  as  existing  when  he  wrote,  and  being  in  prison.^ 
And  Christ  proves  to  the  Sadducces,  thiit  the  patriarchs, 
Abral^m,  Isaac  and  Jacob,  had  an  existence,  and  were 
not  dead,  long  after  they  had  left  this  world,  and  their 
bodies  were  turned  to  dust.T[ 

These  passages  of  scripture,  it  is  presumed,  are  suf- 
ficient to  convince  every  honest  unprejudiced  mind,  that 
the  soul  exists  separate  from  the  body,  in  the  invisible 
world,  from  the  death  of  the  body,  till  the  general  res- 

•  2  Cor.  xii.  1,  2,  5.      f  Heb.  xii.  22,  23,  24       t  Rev.  vi.  9,  10,  II. 
f]  Chap.  xiv.  13.  §  2  Peter  iii.  19,  20.  1}  M'fttt.  xxii.  31  32. 

VOL.    II.  25 


190  A  Separate  State.  Part  II. 

urrection  ;  notwithstanding  the  attempts  which  have 
been  made,  by  thobc  who  deny  a  separate  state,  to  put 
a  meaning  on  them,  so  as  to  make  them  consistent  with 
such  denial. 

And  the  account  which  the  scripture  gives  of  this 
matter  is  very  agreeable  to  reason,  and  all  the  appear- 
ances relaiing  to  it.  It  is  very  unreasonable  to  suppose 
that  the  Redeemer,  who  by  his  power  and  grace  has 
made  them  meet  for  the  inheritance  of  the  saints  in  light, 
or  the  holy  inhabitants  in  heaven,  should  so  order  it,  that 
death  should  put  an  end  to  their  existence,  till  their 
bodies  are  raised  to  life,  so  as  to  have  no  perception,  ex- 
ercise, or  enjoyment,  during  that  interval  of  time  ;  and 
deprive  them  of  all  that  holiness  and  happiness  which 
they  might  enjoy,  during  that  time,  with  him,  in  his 
kingdom  ;  especially  since  by  becoming  his  friends,  in 
this  world,  they  are  formed  to  the  greatest  aversion  to 
falling  into  such  a  state  ;  and  have  strong  and  uncon- 
querable desires  to  live  and  be  with  Christ ;  and  in  the 
company  of  his  friends  and  servants,  in  the  invisible 
world.  For  all  true  christians  have  the  same  desires 
which  Stephen  expressed,  when  dying,  "  Lord  Jesus, 
receive  my  spirit."  And  which  the  apostle  Paul  said 
he  had  :  "  For  I  have  a  desire  to  depart,  and  to  be  with 
Christ,  which  is  far  better."  And  this  would  not  be 
agreeable  to  the  tender  love  which  he  expressed  to  his 
disciples  and  friends,  when  on  earth.  He  said  to  them, 
*'  In  my  Father's  house  are  many  mansions.  If  it  were 
not  so,  I  would  have  told  you.  I  go  to  prepare  a  place 
for  you.  And  if  I  go  and  prepare  a  place  for  you,  I 
will  come  again  and  receive  you  to  myself,  that  where  I 
am,  there  ye  may  be  also."*  "  If  any  man  serve  me, 
let  him  follow  me  ;  and  where  I  am  there  shall  my  ser- 
vant also  be."t  When  he  says,  "  Let  him  follow  me," 
he  has  reference  to  the  death  of  the  body,  v\  hich  appears 
from  the  context  ;  q.  d.  Let  him  follow  me  through 
death,  as  I  am  to  die  ;  and  then  he  shall  be  with  me  in 
heaven  :  Agreeable  to  his  prayer  for  his  friends,  "  Fa- 
ther, I  will  that  they  also  v/hom  thou  hast  given  me,  be 
with  me,  where  I  am,  that  they  may  behold  my  glory, 
wliich  thou   hast  given  me."     How  inconsistent  is  this, 

*  John  xiv.  2,  5^.  t  Chap.  xii.  Jff. 


Chap.  IV.  A  Separate  State.  191 

with  his  excluding  them  from  heaven,  thousands  of 
years,  from  the  death  of  their  bodies,  to  the  general  res- 
urrection, when  he  is  able  to  introduce  them  there,  to 
be  with  him,  as  soon  as  the  body  dies  ! 

While  the  soul  is  in  the  body,  by  virtue  of  a  union, 
which  God  has  constituted,  it  is  dependent  on  that,  in  a 
measure,  foi'  its  perceptions  and  ^ensiljle  exercises  ;  and 
is  affected  whh  the  disorders  of  it,  in  such  a  manner,  as 
to  be  an  argument  with  some,  that  the  soul  is  not  capable 
of  perception  and  reason,  except  it  be  in  union  with  a 
proper  organized  body  ;  and  therefore  must  die  with  the 
body,  and  cannot  exist  in  a  separate  state.  But  this  fact 
and  appearance  is  not  a  sufficient  ground  for  such  a 
consequence.  It  is  proper  and  wise,  that  the  body 
should  have  such  an  influence  and  effect  on  the  mind, 
while  in  this  state,  and  one  is  so  closely  united  with  the 
other. — And  God,  who  has  ordered  this,  when  the  ends 
of  this  constitution  are  answered,  can  as  easily  cause  the 
soul  to  exist,  perceive,  reason  and  act,  separate  from  the 
body,  as  now  lie  does  in  union  with  the  body  :  And 
make  it  to  act  in  a  more  perfect  manner,  ai^id  have  more 
clear  and  extensive  views  and  higher  enjoyments. 
There  is  nothing  contrary  to  reason  and  experience  in 
this. 

When  the  souls  of  the  redeemed  leave  the  body,  they 
are  delivered  from,  all  sinful  imperfection,  and  made  per- 
fectly holy  ;  and  find  themselves  with  Jesus  Christ,  and 
in  the  company  of  the  holy  inhabitants  of  heaven.  This 
is  a  very  great  change  indeed  ;  but  not  too  great  to  be 
effected  by  him  who  has  all  power  in  heaven  and  earth, 
and  is  therefore  omnipotent^  and  is  infinitely  wise.  We 
are  ignorant  of  the  particular  manner  in  which  the  spirits 
of  the  just,  perceive  and  act  in  a  separate  state  ;  or 
how,  and  by  what  means  they  have  intercourse  with 
other  spirits,  by  receiving  and  mutually  communicating 
ideas  and  sentiments  :  But  this  does  not  afford  the  least 
arguinent,  that  there  can  be  no  such  thing  ;  and  that  it 
does  not  take  place  in  much  higher  perfection,  and  to 
greater  advantage,  than  any  thing  we  know  of  the  kind, 
in  this  state.  The  illiterate  barbarian  has  no  concep- 
tion of  the  manner  and  convenience,  or  even  the  pos- 
sibility of  persons  exchanging  ideas,  and  conversing  by 


£92  A  Separate  State.  Part  If. 

letters.  He  may  as  reasonably  infer  from  this,  that 
there  can  be  no  such  thing  ;  as  we  can,  that  separate 
spirits  do  not  perceive,  converse,  act  and  enjoy,  in  a 
much  more  perfect  manner  than  we  do,  because  we 
cannot  tell  hov/,  and  in  what  way  this  can  be  done. 

When  the  spirits  of  the  just  are  separated  from  the 
body,  the  world,  which  to  us  is  invisible,  opens  to  their 
view.  They  find  themselves  unconfined,  surrounded 
with  the  most  pleasing  objects,  and  the  best  company, 
enjoying  the  serene,  bright  light  of  heavenly  day,  where 
there  is  no  darkness,  no  sin,  or  sorrow.  They  are  set 
at  liberty,  to  range  without  restraint  in  the  regions  of 
bliss,  while  their  views,  exercises  and  enjoyments  are 
high,  and  increased  to  a  degree,  far  beyond  our  concep- 
tion. They  are,  in  this  respect,  like  a  bird,  liberated 
from  a  cage,  in  which  it  has  been  long  confined,  and 
now  flies,  and  sports  unconfined  in  the  open  light  and 
air.  Or  like  one  who  has  been  long  shut  up  in  a  dark, 
uncomfortable  prison,  and  is  now  set  at  liberty  ;  enjoys 
the  pleasing  light  of  day,  is  surrounded  by  his 
friends,  and  has  all  the  enjoyments  and  comforts  of  life. 

And  by  going  to  heaven,  they  do  not  get  out  of  the 
sight  and  knowledge  of  this  world,  and  the  important 
affairs  which  Jesus  Christ  is  carrying  on  here.  We  are 
told  in  divine  revelation,  that  the  angels  of  heaven  are 
all  attention  to  the  things  which  concern  the  work  of 
redemption  ;  and  that  they  are  all  actively  engaged  in 
promoting  this  design  among  men,  and  ministering  to 
them  who  shall  be  heirs  of  salvation.  And  that  there  is 
joy  in  heaven  over  one  sinner  that  repenteth.  There 
must  therefore  be  in  heaven,  where  the  spirits  of  the 
just  are,  with  the  angels,  a  very  particular  knowledge  of 
the  events  which  take  place  in  this  world  ;  and  a  much 
more  clear  and  certain  knowledge  of  the  state  of  the 
church  of  Christ,  and  the  conversion  of  sinners,  than  any 
have  while  in  the  body.  The  spirits  of  departed  saints 
have  the  interest  of  Christ,  and  his  church  in  this  world, 
as  much  at  heart,  as  they  had  when  in  the  body,  and 
much  more  ;  and  therefore  must  be  greatly  attentive  to 
it,  and  know  all  the  events  which  are  in  favour  of  it. 
They  do  not  go  into  some  dark  corner  of  the  universe, 
out  of  sight  of  heaven,  of  Christ,  his  church,  and  this 


Chap.  IV.  27/^  Gc7icral  Resurrection.  193 

world ;  but  when  they  leave  the  body,  they  rise  into 
light,  and  take  a  station,  in  which  they  are  under  advan- 
tages to  see  all  these  things,  and  all  worlds,  being  all  at- 
tention to  them,  and  having  a  perfect  discerning,  with- 
out the  least  cloud  or  daikness  ;  seeing  and  enjoying 
the  glory  of  the  Redeemer,  and  the  prosperity  and  suc- 
cess of  the  work  of  redemption  among  men.  And  their 
happiness  must  increase,  as  the  cause  of  Christ  advances 
on  earth,  and  the  power  and  kingdom  of  Satan  sinks 
and  is  destroyed  ;  and  as  the  powers  of  their  minds, 
and  their  knowledge  are  enlarged. 

They  are  delivered  from  all  sin  and  pain,  upon  pass- 
ing iiito  the  invisible  m  orld,  and  are  therefore  perfectly 
happy  ;  but  at  the  day  of  judgment,  when  they  shall  be 
reunited  to  their  bodies,  fitted  for  a  heavenly  state,  their 
happiness  will  be  increased,  which  therefore  they  are 
expecting  with  desire  and  \oy. 

The  spirits  of  those  who  die  in  their  sins  pass  into 
a  state  of  darkness,  despair,  and  tormenting  wickedness ; 
and  all  hope,  comfort  and  enjoyment,  being  taken  from 
them,  they  must  be  totally  lost  and  overwhelmed  in 
misery  ;  yet  looking  forward  to  a  resurrection  and  judg- 
ment to  come,  with  aversion  and  dread,  as  involving  a 
great  increase  of  their  sufferings,  which  can  have  no 
end. — These  are  the  spirits  in  prison,  of  which  the 
apostle  Peter  speaks,  who  are  reserved  to  the  general 
judgment,  when  each  one  shall  receive  according  to 
what  he  has  done  in  the  body. 


THE  GENERAL  RESURRECTION. 

III.  THE  general  resurrection  will  put  an  end  to 
the  separate  state.  When  the  bodies  of  all  who  shall 
have  died  from  the  beginning  of  the  world,  to  that  time, 
will  be  raised,  and  come  forth,  in  union  with  the  souls 
which  had  been  separated  from  them  by  death.  This 
will  take  place  when  Jesus  Christ  shall  come  to  judg- 
ment. This  is  frequently  spoken  of  in  the  scriptures, 
and  expressly  asserted,  in  more  places  than  it  is  needful 
to  mention  here,  for  those  who  read  the  Bible.  Our 
Saviour  says,    *'  The  hour  is  coming,  in  the  which,  all 


194  The  General  Resurrection.         Part  II. 

that  are  in  the  graves,  shall  hear  his  voice,  and  shall 
come  forth,  they  that  have  done  good,  unto  the  resur- 
rection of  life,  and  they  that  have  done  evil,  unto  the 
resurrection  of  damnation."*  When  the  apostle  John 
had  a  vision  of  the  general  judgment,  the  general  resur- 
rection is  coiiiected  vith  ic.  "  And  I  savv  the  dead, 
small  and  great,  stand  b  :fore  God,  and  the  sea  gave  up 
the  dead  which  were  in  it  ;  and  death  and  hell  delivered 
up  the  dead  which  were  in  tliem  :  And  they  vvere 
judged  every  man  according  to  their  works. "f  The 
apostle  Paul  treats  particularly  of  the  resurrection  of  the 
bodies  of  tlie  redeemed,  as  an  important  and  essential 
doctrine  of  Christianity.     1  Cor.  xv. 

We  depend  entirely  upon  divine  revelation,  for  the 
notice  and  knowledge  of  this  doctrine  of  a  future  resur- 
rection ;  as  it  could  not  be  known  by  any  other  means. 
But  when  we  find  it  revealed,  it  does  not  appear  con- 
trary to  reason  ;  but  is  agreeable  to  the  dictates  of  it  ; 
and  in  no  respect  incredible,  if  the  account  the  scripture 
gives  of  it  be  properly  considered  and  understood. 
There  were,  indeed,  sonie  professing  christians  in  the 
apostles'  days,  as  there  have  been  since,  who  denied 
this  doctrine.  This  was  the  occasion  of  St.  Paul's 
writing  so  particularly  and  lengthy  upon  it,  in  the  chap- 
ter just  now  quoted.  This  doctrine  was  thought  in- 
credible, impossible  and  ridiculous,  by  the  heathen  phi- 
losophers, and  others,  in  the  days  of  Christ  and  his  apos- 
tles. And  this  same  increduhty  has  been  transmitted 
down  to  this  day,  among  those,  who  pay  little  or  no  re- 
gard to  the  Bible.  They  say,  it  is  impossible,  that  all 
the  same  bodies  which  have  died,  should  be  ever  recov- 
ered and  raised  again.  It  is  not  thought  necessary  to 
state  their  objections,  and  answer  them  here,  as  this  has 
been  done  over  and  over  again,  by  many  able  w  riters. 
It  will  be  sufficient  to  observe,  that  the  remark  which 
Christ  made  upon  the  Sadducees,  w4io  denied  this  doc- 
trine, as  impossible,  is  applicable  to  them,  viz.  That 
they  do  greatly  err,  because  they  do  not  believe,  or  un- 
derstand the  scriptures  ;  nor  the  power  of  God.  When 
they  can  tell,  in  what  identity  consists,  and  what  is  ne- 
cessary in  order  to  constitute  the  resurrection  body  the 
•  John  V.  28,  29.  f  Rev.  xx.  12, 13. 


Chap.  IV.  The  General  Judgment.  195 

zame^  with  that  to  which  the  soul  was  united  in  this  life  ; 
and  what  omnipotence,  and  infinite  kno\A  kdgc  and  wis- 
dom can  do,  and  cannot  do,  with  respect  to  this  ;  and 
can  prove  that  the  Bible  is  not  a  revelation  from  God  ; 
then  let  them  undertake  to  prove,  that  the  doctrine  of  a 
general  resurrection  of  the  same  bodies  which  have  died, 
or  shall  die,  to  the  end  of  the  \\orld,  is  impossible  or 
incredible. 

The  resurrection  bodies  of  the  redeemed  will  be 
beautiful  and  glorious,  far  beyond  our  present  concep- 
tion :  They  will  be  like  the  glorified  body  of  the  Re- 
deemer ;  every  way  fitted  for  a  state  of  immortality, 
constant  activity,  and  perfect  happiness,  as  the  eternal 
monuments  of  the  power,  wisdom  and  goodness  of 
Christ.  They  will  have  no  defect,  but  be  perfectly 
suited  to  accommodate  and  furnish  the  holy  soul,  to  all 
that  activity,  work  aiid  enjo}  ment,  v\hich  are  implied  in 
a  state  of  perfect  happiness.  This  is  called  in  scripture, 
2L  spiritual  body  ;  which  some  have  thought  to  be  a  con- 
tradiction, it  is  indeed  beyond  our  comprehension. 
But  where  is  the  inconsistence  or  impropriety,  in  calling 
that  a  spiritual  body,  which  is  so  Uiuch  unlike  any  body 
which  we  know,  or  of  w hich  w e  can  have  any  adequate 
idea,  that  it  is  perfectly  suited  to  promote  the  percep- 
tions, activity  and  enjoyment  of  a  holy  mind,  and  an- 
swer every  desirable  end,  with  respect  to  all  external  ob- 
jects ? 

The  bodies  of  those  v  ho  died  in  their  sins  w  ill  be  an 
awful  contrast  to  those  of  the  redeemed.  "  They  will 
rise  "  To  shame  and  everlasting  contempt."*  They 
will  be  every  way  suited  to  the  souls  which  are  wholly 
sinful,  and  enemies  to  God,  prepared  for  condemnation, 
despair  and  endless  destruction. 


THE  GENERAL  JUDGMENT. 

IV.  THAT  there  will  be  a  General  Judgment,  when 
all  moral  agents,  angels  and  men,  good  and  bad,  shall 
give  an  account  of  themselves,  of  their  moral  character 
and  conduct,  to  God  their  Judge,   and  receive  of  him, 

*  Dan,  sii.  2? 


196  l^he  General  Judgment,  Part  IL 

and  be  treated  by  him,  according  to  what  they  are,  and 
as  their  moral  conduct  has  been,  while  in  a  state  of  trial, 
is  expressly  and  abundantly  asserted  in  the  scriptures. 
And  this  appears  reasonable,  desirable  and  important, 
to  all  who  have  any  proper  conceptions  of  moral  govern- 
ment, and  are  friends  to  it. 

The  precise  time,   when  the  day  of  judgment  shall 
commence,  is  fixed,   and  Jesus  Christ  the  Redeemer  is 
appointed  to  be  the  Judge  of  all.      This  he  commands 
ed  the  apostles  to  publish,  in  preaching  his  gospel  to  the 
world,  as  Peter  declares.      "  And  he  commanded  us  to 
preach  unto  the  people,  and  testify,   that  it  is  He  which 
was   ordained  of  God,  to  be  die  Judge  of  quick  and 
dead."-     The  apostle  Paul,  therefore,  kept  this  in  view, 
in  his  preaching  and  letters.     In  his  discourse  to  the  as- 
sembly at   Athens  he  introduces  this  as  an  important 
article.     "  And  the  times  of  this  ignorance  God  v/inked 
at  :    But  now  commandeth  all  men,  every  where,  to  re- 
pent :  Because  he  hath   appointed  a  day,  in  the  which 
he  will  judge  the  world  in  righteousness,   by  that  Man 
whom  he  hath  ordained  ;  whereof  he  hath  given  assur- 
ance unto  all  men,  in  that  he   hath   raised  him  from  the 
dead."!      And  when  he  spoke  before  Felix,  concerning 
the  faith  in  Christ,  *'  he  reasoned  of  righteousness,  tem- 
perance,  and  a  judgment  to  co?}ie.^^X      ^"^   1"»^   often 
brought  this  into  view  in  his  letters.     He  says,    "  We 
shall  all  stand  before  the  judgment  seat  of  Christ.     So 
then,  every  one  of  us  shall  give  account  of  himself  to 
God."^     "  Therefore,  judge    nothing  before  the  time, 
until  the  Lord  come,   who   both  will  bring  to  light  the 
hidden  things  of  darkness,  and  will  make  manifest  the 
counsels  of  the  hearts  :  and  then  shall  every  man  have 
praise  of  God.     For  Vv^e  must  all  appear  before  the  judg- 
ment seat  of  Christ  ;  that  every  one   may   receive  the 
things  done  in  his  body,  according  to  that  he  hath  done, 
whether  it  be  good  or  bad.''||     "  I  charge  thee,  there* 
fore,  before  God,  and  the  Lord  Jesus  Christ,  who  shall 
judge  the  quick  and  the  dead,   at  his  appearing,  and 
kingdom.  "If 


•  Acts  X.  42.  t  Acts  xvii.  31,  59.  ^  Acts  xxiv.  25- 

§  Rom.  xiv.  10,  11,  12.  \]  1  Cor.  rv.  5.  2  Cor.  v.  10.    %  2  Tim,  iv.T 


CiTAP.   IV.  Tlie  General  Judgment,  197 

Jesus  Christ  is  the  appointed  Judge.  This  appears 
wise  and  desirable  ;  that  he  who  is  God  manifest  in  the 
flesh,  and  by  this  medium,  and  in  this  sense,  the  visible 
God  should  take  this  high,  and  infinitely  important  and 
honourable  station,  and  decide  the  character  and  eternal 
state  of  all  moral  agents,  especially  of  mm.  This  will 
be  a  bright  and  glorious  manifestation  of  Deity  isi  the 
human  nature,  when  he  shall  come  in  the  glory  of  the 
Father,  with  all  the  signals  of  divinity,  attended  with  ail 
the  holy  angels  ;  and  shall  raise  the  bodies  of  all  tne 
dead,  and  summon  all  before  him  as  their  final  judge, 
taking  upon  him  an  office  and  business  infinitely  too 
high  and  great  for  a  mere  creature.  This  will  strike  con- 
viction into  the  mind  of  every  intelligent  creature,  that 
he  is  really  God  and  man.  And  it  is  highly  proper  and 
important,  that  he  who  stooped  so  low,  and  took  upon 
him  the  form  of  a  servant,  and  submitted  to  reproach  and 
contempt,  and  to  die  an  ignominious  and  cruel  death, 
by  the  hands  of  wicked  men,  for  the  salvation  of  sinners, 
should  be  thus  rewarded  and  honoured ;  and  every  knee 
be  made  to  bow  to  him,  as  God,  and  their  final  Judge.* 
Nothing  could  be  more  pleasing,  and  give  greater  joy 
and  happiness  to  the  redeemed,  and  the  holy  angels, 
than  to  have  the  Redeemer  thus  exalted  and  honoured 
as  the  Judge  of  all  ;  and  nothing  more  disagreeable  and 
confounding  to  devils  and  wicked  men. 

The  place  in  which  the  general  judgment  will  be  at- 
tended will  be  such  as  shall  be  in  the  best  manner 
suited  to  such  a  transaction  ;  to  accommodate  the  Judge, 
and  all  concerned  in  the  business  of  that  important,  soU 
emn  day.  It  will  be  so  contrived  and  situated,  that  ev- 
ery one  of  the  vast  assembly,  which  shall  then  be  col- 
lected, will  be  under  advantage  to  see  the  Judge,  and  all 
that  is  done,  and  hear  every  word  that  shall  be  spoken 
by  the  Judge,  or  by  any  one  else,  through  the  whole 
process.  The  apostle  Paul  says,  "  The  Lord  himself 
shall  descend  from  heaven,  with  a  shout,  with  the  voice 
of  the  archangel,  and  with  the  trurflpof  God  :  And  the 
dead  in  Christ  shall  rise  first :  Then  we  which  are  alive, 
and  remain,  shall  be  caught  up,  together  with  them,  in 
the  clouds,  to  meet  the  Lord  in  the  air  ;    and  so  shall 

VOL.  n.  26 

•  Phil.  ii.  8—14,. 


198  The  General  Judgment.  Part  If. 

we  ever  be  with  the  Lord." ^  It  hence  appears,  that 
this  scene  will  not  be  on  this  earth,  but  in  some  more 
convenient  place,  which  shall  be  fixed  and  formed  for 
that  purpose,  which  Christ,  by  whom  all  worlds  were 
made,  can  effect  at  once,  with  infinite  ease.  It  is  not 
certain,  from  the  apostle's  mentioning  clouds,  and  the 
air,  that  it  will  be  in  the  atmosphere  of  this  earth  :  for 
if  this  be  meant  by  the  air  here,  which  is  not  certain, 
though  the  redeemed  shall  meet  Christ  in  ouratmosphere, 
this  may  be,  that  they  may  accompany  him  to  some 
other  more  distant  place,  where  the  judgment  shall  be, 
and  to  which  all  intelligent  creatures  in  the  universe  will 
be  brought. 

The  design  of  the  general  judgment  is  not  to  inform 
the  Judge,  that  he  may  know  the  character  and  actions 
of  all,  so  as  to  be  able  to  pronounce  a  proper  and  righ- 
teous sentence  upon  them  ;  for  he  is  omniscient.  But 
it  is  to  make  known  to  creatures,  upon  what  grounds  he 
proceeds  in  giving  rewards,  and  inflicting  punishment ; 
that  all  may  be  under  the  best  advantage,  to  see  and  ap- 
prove the  righteousness  and  propriety  of  the  final  sen- 
tence. Therefore,  in  the  scripture  it  is  called,  "  The 
day  oi  the  renjelation  of  the  righteous  judgment  of  God.  "f 
In  order  to  this,  the  moral  character  of  every  one  will 
be  laid  open,  and  set  in  a  true  and  clear  light,  so  that  all 
the  spectators  shall  be  under  the  best  advantage  to  see  it. 
Every  single  person  must  be  called  forth,  and  take  his 
turn  to  be  scrutinized  ;  and  all  he  has  done,  wheth- 
er  secretly  or  more  opetily,  will  be  made  manifest  to  all 
creatures,  while  all  attend  to  every  particular  ;  for  there 
will  not  be  one  inattentive  spectator  there.  All  disguise 
and  hypocrisy  will  be  detected  ;  and  every  exercise  of 
heart,  and  outward  action,  with  the  motive  and  design, 
will  be  made  to  appear  in  a  true  light.  In  this  the 
scripture  is  very  express.  *'  For  God  will  bring  e^ery 
ivork  into  judgment,  with  euery  secret  thhig^  whether  it 
be  good,  or  whether  it  be  evil. "J  "  There  is  nothing 
covered  that  shall  not  be  revealed,  neither  hid,  that  shall 
not  be  known.  Therefore,  whatsoever  ye  have  spoken 
in  darkness,  shall  be  heard  in  the  light  :  And  that 
which  ye  have  spoken  in  the  ear  in  closets,  shall  be  pro- 
*  1  Tbess.iv.  16,  ir  f  Rom.  ii.  5.         t  Eccl.  xH.  14. 


Chap.  IV.  The  General  Judgment.  199 

claimed  upon  the  house  tops.  I  say  unto  you  that  every 
idle  word  that  men  shall  speak,  they  shall  give  account 
thereof  in  the  day  of  judgment."*  "  In  the  day  when 
God  shall  judge  the  secrets  of  men  by  Jesus  Christ,  ac- 
cording to  my  gospel.  Therefore  judge  nothing  before 
the  time,  until  the  Lord  come,  who  both  will  bring  to 
light  the  hidden  things  of  darkness,  and  make  manifest 
the  counsels  of  the  hearts."!  "  So  then  every  one  of 
us  shall  give  account  of  himself  to  God.  "J  "  And 
they  were  judged  CDery  man  according  to  his  works. "$ 

It  hence  appears,  that  the  day  of  judgment,  will  not 
be  finished  in  the  space  of  a  natural  day  of  twenty-four 
hours  ;  but  the  process  may  continue  and  go  on  during 
the  term  of  many  thousand  years,  much  longer  than 
from  the  creation  to  the  commencement  of  that  day  : 
though  days,  and  years,  and  time,  as  we  now  measure  it, 
w  ill  then  be  at  an  end  ;  yet  there  will  be  a  succession  of 
events,  and  of  ideas  and  perceptions,  among  creatures  ; 
and  this  must  continue  without  end.  And  it  must  take 
time,  as  we  now  term  it,  and  conceive  of  it,  for  creatures 
to  recollect  and  take  a  particular  view,  of  every  character 
that  has  existed  ;  of  all  that  has  been  done,  secretly  or 
openly,  by  every  particular  person,  of  angels,  devils  and 
men,  from  the  beginning  of  the  world  to  that  time  : 
Even  though  the  exhibition  shall  be  made  in  the  best 
and  most  advantageous  manner,  and  creatures  shall  be 
able  to  think  and  receive  ideas,  with  much  greater  celer- 
ity, than  men  can  in  this  state.  Solomon  seems  to  have 
reference  to  this  long  duration  of  the  day  of  judgment, 
in  the  following  words  ;  "I  said  in  my  heart,  God  shall 
judge  the  righteous  and  the  wicked  :  For  there  is  a 
tinne  there,  for  every  purpose,  and  for  every  work."|j 
That  is,  however  long  a  term  it  may  take  to  bring  every 
purpose,  and  every  work  of  men  into  view,  so  as  to 
judge  them  according  to  their  works,  yet  time  will  not 
be  wanting  ;  and  God  will  take  time  enough  for  it. 

In  this  transaction,  it  may  be  supposed,  the  Redeem- 
er will  give,  or  cause  to  be  exhibited,  the  best,  most 
perfect,  and  entertaining  history  of  mankind,  and  of  all 
intelligences,  without  the  least  error,  or  misrepresenta- 

•  Matt.  sii.  S6.     Luke  xii.  2,  3.  f  Rom.  ii.  16.     1  Cor.  iv.  5^ 

i  Rom.  xiv.  12.  §  Rev,  xx.  13.  f|  Eccliii.  Vf. 


200  The  General  Judgment,        Part  II. 

tion,  including  all  the  thoughts,  exercises  and  actions  of 
moral  agents,  all  their  motives  and  designs  in  external 
conduct,  with  lespect  to  God  and  creatures  ;  all  their 
enjoyments  and  sufierings,  and  every  event  which  relates 
to  them  ;  including  the  designs,  agency  and  conduct 
of  God,  with  respect  to  them  ;  and  the  ends  answered 
thereby  :  By  which  one  connected,  important  scene, 
w  ill  rise  into  view,  and  be  seen  from  the  beginning  to 
the  end,  comprehending  all  the  sins,  and  all  the  virtue 
and  holiness,  that  have  taken  place  among  creatures,  to- 
gether with  the  superintending  hand  of  God  in  every 
thing  ;  his  decrees  and  designs  ;  his  universal  energy 
and  governing  providence,  wisely  conducting  every 
thing,  and  all  events,  to  bring  them  to  their  intended  is- 
sue :  By  V  hich  his  power,  wisdom,  righteousness,  good- 
ness, truih  and  faithfulness,  shall  be  set  in  the  clearest 
light.  And  as  the  scene  proceeds,  in  this  divine  exhi- 
Intion  and  history  which  the  Redeemer  will  give,  all 
his  friends  will  be  entertained  and  gratified,  in  a  very 
hit^h  degree,  and  their  enjo3'ment  and  happiness  will  rise, 
ar.d  be  on  the  increase,  from  the  beginning  to  the  end, 
hov\ever  long  it  shall  continue. 

On  the  other  hand,  it  will  be  a  most  distressing  and 
dreadful  r.cene  to  the  enemies  of  Christ,  both  devils  and 
wicked  men  ;  and  their  pain  and  torment  will  increase 
from  the  beginning,  till  the  infinitely  dreadful  sentence 
is  passed  upon  them,  "  Depart  from  me,  ye  accursed, 
into  everlasting  fire,  prepared  for  the  devil  and  his  an- 
gels." And  while  they  hear  the  blessed  sentence  pro- 
nounced, inviting  the  righteous  into  the  eternal  kingdom 
of  God,  aiid  see  them  received  there  ;  this  will  increase 
their  misery  and  torment,  to  an  unspeakable  degree, 
which  never  can  be  abated.  At  the  same  time,  the  en- 
joyment and  happiness  of  the  blessed,  will  rise  to  an  in- 
conceivable height,  which  will  continue  and  increase 
without  end. 

The  redeemed  will  not  be  publicly  justified,  and  re- 
ceived to  eternal  life,  because  of  their  obedience  to  the 
law  of  God  ;  for  if  treated  according  to  that,  they  would 
be  found  guilty,  and  must  be  cursed.  But  Christ  is  the 
end  of  the  law  for  righteousness  to  them  ;  and  they  will 
be  judged  according  to  the  gospel^  as  friends  to  Christ, 


CfiAP.  IV.  The  General  Judgment.  201 

and  believers  in  him  ;  since  God  can  be  just,  and  yet 
publicly  justify  every  one  who  is  publicly  known  tu  be 
a  believer  in  Christ.  And  when  it  is  said,  that 
every  one  shall  be  judged,  and  shall  receive  according 
to  his  works,  which  he  has  done  in  the  body  in  this  life, 
the  gospel  is  supposed,  and  kept  in  view  ;  and  every 
one  who  shall,  by  setting  the  w  hole  of  his  character  and 
works  in  clear  and  public  sight,  appear  to  be  a  friend  to 
Christ,  and  united  to  him,  shall,  on  this  account  and  ac- 
cording to  the  gospel,  be  publicly  justified  and  reward- 
ed with  eternal  lite,  which  he  could  not  be,  if  treated 
according  to  the  law  of  works.  And  they  who  shall  be 
found  not  to  be  friends  to  Christ,  while  in  this  world, 
shall  be  condemned,  and  fall  under  the  curse  of  the  law. 
This  is  agreeable  to  the  representation  which  Christ 
gives  of  the  general  judgment.*  And  the  aposde  Paul 
sets  it  in  the  same  light,  f 

It  has  been  a  question,  whether  the  sins  of  the  re- 
deemed would  be  brought  into  view,  and  laid  open 
before  all  intelligences,  at  the  day  of  judgment ;  or 
would  be  covered  and  kept  out  of  sight ;  and  different 
opinions  have  been  entertained  of  this.  But  it  is  thought, 
if  the  matter  be  properly  considered,  it  will  be  evident 
that  all  their  sins  will  be  brought  into  view,  and  laid  open 
before  all  ;  and  that  it  will  appear  that  there  is  not  any 
evidence  from  the  scripture,  that  their  sins  will  be  con- 
cealed ;  but  the  contrary.  It  is  indeed  said  in  scripture, 
that  the  sins  of  the  people  of  God  shall  be  blotted  outy 
coijered^  cast  into  the  depths  of  the  sea^  and  remembered  no 
more.X  But  these  are  metaphorical  expressions,  to  de- 
note the  free  and  full  pardon  of  all  their  sins,  so  that 
they  should  never  be  remembered  against  them,  so  as 
to  condemn  them  to  suffer  the  just  consequence  of 
them  ;  but  they  shall  be  treated  as  well  as  if  they  never 
had  been  guilty  of  one  sin.  It  cannot  be  true  that  God 
will  remember  their  sins  no  more,  in  any  other  sense  ; 
for  it  is  impossible  he  should  forget  them,  or  any  thing 
else.  This  has  been  already  observed  in  the  section  on 
justification. 

1.  That  the  sins  of  the  redeemed  should  not  be 
brought  into  view,  at  the  day  of  judgment,  appears  con- 

•  Matt.  XXV.  31,  &c.  t  2  Thess.  i.  7,  8,  9,  10. 

^  Isaiah  zliii.  25.      Psalm  xxsii.  1.      Jer.  xxxi.  24.      Mich:  vii.  Id. 


202  The  General  Judgment.  Part  IL 

trary  to  the  express  declaration  of  scripture,  which  has 
been  mentioned.  It  is  said,  God  will  bring  every 
work  into  judgment,  with  every  secret  thing,  whether  it 
l3e  good,  or  whether  it  be  evil."  Which  cannot  be  con- 
sistent with  passing  over  and  concealing  all  the  sins  of 
the  redeemed. 

2.  It  appears  impossible  that  their  sins  should  be 
concealed  consistent  with  the  sins  of  the  wicked,  being 
fully  laid  open  ;  for  believers  and  unbelievers  are  so 
many  \\  ays  connected,  that  the  thoughts  and  conduct  of 
the  latter  cannot  be  fully  discovered,  without  makiijg 
known  the  sins  of  the  former,  at  least  in  many  instances  ; 
of  which  every  one  must  be  sensible,  who  attends  to 
the  matter.  For  instance,  is  it  not  impossible  that  all 
th.e  sins  of  an  unbelieving  husband  should  be  clearly 
discovered  in  all  their  circumstances  and  aggravations, 
while  all  the  sins  of  his  believing  wife  are  wholly  con- 
cealed ;  which  were  the  occasion  of  many  of  his  sins, 
and  to  which  they  have  a  particular  reference  ? 

3.  The  holy  exercises  and  good  works  of  the  saved 
cannot  be  set  in  a  true  and  just  light,  without  discovering 
their  sinful  infirmities  ar'd  defects  at  least,  with  which 
they  have  all  been  attended  ;  and  their  sins  have  been 
the  occasion,  and  reason  of  their  gracious  exercises 
in  many  instances.  How  can  their  repentance  of  their 
sins  be  discovered,  and  clearly  seen,  while  the  sins  of 
which  they  repent  are  wholly  concealed  ?  How  can  their 
humility,  and  their  humbling  themselves  in  the  sight  of 
the  Lord,  be  discovered,  unless  the  sins  for  which  they 
humble  themselves  be  known  ?  How  shall  their  love 
and  faithfulness,  in  reproving  a  believing  brother  for  his 
sins,  and  their  labours  and  prayers  for  him,  which  have 
been  the  means  of  his  recovery,  reformation  and  salva- 
tion, be  made  known,  w  iihout  discovering  the  sins  of  that 
brother?  And  how  can  their  trust  in  Christ  for  the 
pardon  of  their  sins,  and  their  penitent  confessions  of 
their  sins,  be  discovered,  without,  at  the  same  time,  dis- 
covering their  sins,  to  which  these  exercises  have  refer- 
ence, and  without  which  they  would  not  be  virtuous,  or 
reasonable,  or  even  intelligible  ?  In  short,  all  the  holy 
exercises  and  works  of  a  christian,  take  their  particular 
complexion,  and  peculiar  beauty  from  their  sins,    of 


Chap.  IV.  The  General  Judgment.  203 

which  they  were  guilty,  before  conversion  and  after- 
wards, which  cannot  be  seen  any  farther  tlian  tlieir  sins 
come  into  view. 

4.  M  my  sins  of  the  redeemed  have  been  already 
pubUshed  to  the  w  orld,  in  divine  revelation  ;  and  will 
be  known  by  all  who  read  the  Bible,  to  the  end  of  the 
world,  and  at  the  day  of  judgment  ;  and  will  forever  be 
known  and  remembered  by  all  the  redeemed  ;  by  all 
the  angels  and  devils,  and  by  many,  if  not  by  all  wicked 
men.  The  reader  will  recollect  many  more  instances  of 
this,  than  Noah,  Abraham,  Sarah,  Moses,  Aaron,  Da- 
vid, Solomon,  Peter,  and  the  rest  of  the  apostles ;  And 
the  apostle  Paul  took  pains  to  keep  in  view  and  publish 
his  great  wickedness,  before  his  conversion.  God  has 
ordered  all  these  to  be  published  :  And  therefore  we 
know  it  is  wise  and  best  that  they  should  not  be  conceal- 
ed, but  made  known  ;  and  that  this  will  answer  some 
important  good  end.  And  who  can  say,  that  God  will 
not  publish  all  the  sins  of  every  one  of  the  redeemed, 
at  the  day  of  judgment ;  and  that  this  will  not  be  neces- 
sary to  answer  some  important  ends  ?  This  leads  to 
anodier   particular. 

5.  It  seems  necessary,  that  the  sins  of  the  saved 
should  be  known  and  published,  in  order  to  discover  and 
set  in  the  most  clear  light,  the  goodness  and  grace  of 
God,  in  pardoning  and  saving  them  ;  and  that  their 
need  of  a  Redeemer,  and  the  efficacy  of  his  atonement 
and  righteousness  should  be  seen  to  the  greatest  advan- 
tage :  And  the  work  of  the  Holy  Spirit,  in  his  effectu- 
ally applying  redemption  to  them,  and  subduing  such 
rebels,  cannot  be  otherwise  fully  revealed,  in  every  par- 
ticular instance.  Of  this,  every  one  must  be  sensible, 
who  will  reflect  on  the  subject.  There  is  doubtless 
something  peculiar  in  the  character  of  each  one  of  the 
redeemed,  with  respect  to  his  guilt,  the  circumstances 
and  aggravations  of  his  sins,  and  the  manner  in  which 
he  is  brought  to  repentance,  &c.  which  serves  to  illus- 
trate the  sovereign  grace  of  God,  in  his  pardon  and  re- 
demption  ;  and  it  is  so  ordered,  that  he  should  sin  in 
just  such  a  manner  and  degree,  and  in  such  particular 
circumstances,  to  answer  some  end  ;  and  particularly 
ihis,  that  God  might  be  more  glorified,   in  the  exerciai 


204  The  General  Judgment.  Part  II, 

of  his  sovereign,  wise,  wonderful  goodness  and  grace, 
ill  his  pardon  and  salvation.  But  in  order  to  this,  the 
particular  sins,  the  guilt,  and  circumstances  in  which  he 
sinned,  must  be  known  ;  and  must  be  known  to  all,  in 
order  to  the  greatest  and  most  public  display  of  sover- 
eign grace,  in  his  pardon  and  salvation,  that  all  may 
glorily  God,  and  give  thanks,  and  praise  him  on  his  be- 
half.    This  leads  to  another  observation. 

6.  Every  one  of  the  redeemed  ardently  desires,  that 
God  may  have  all  the  praise  and  glory  of  his  pardoning 
mercy,  and  sovereign  grace,  exercised  towards  him,  in 
his  pardon  and  salvation  ;  and  the  more  this  is  known 
and  celebrated,  the  more  pleased  he  will  be.  But  this 
cannot  be  known,  it  cannot  be  seen  what  God  has  done' 
for  him  in  particular,  any  farther  than  his  sins,  with 
their  circumstances  and  particular  aggravations,  are  pub- 
lished and  known.  Therefore,  it  will  be  so  far  from 
being  undesirable  to  him,  or  giving  him  the  least  unea- 
siness, to  have  his  sins,  with  all  their  aggravations,  most 
particularly  and  clearly  laid  open  before  all ;  that  they 
may  see  his  guilt,  and  the  odiousness  of  his  character, 
as  he  does  ;  that  it  will  give  him  a  peculiar  satisfaction, 
and  high  degree  of  pleasure  ;  as  it  will  promote  the  hap- 
piness of  all  his  friends,  and  be  matter  of  their  gratitude 
and  praise  to  God,  for  his  sovereign  grace,  exercised 
and  manifested  in  his  pardoning  and  saving  such  a  sin- 
ner ;  and  God  \\\\\  have  all  the  praise  and  glory. 

Where  is  there  a  real  christian  now,  who,  when  he 
reflects  on  his  amazing  guilt  and  vileness,  the  multitude 
and  aggravations  of  his  sins,  his  desert,  and  danger  of 
perishing  forever,  which  has  been  prevented  purely  by 
the  sovereign  grace  of  God,  exercised  in  all  wisdom  and 
prudence,  towards  him,  in  pardoning,  rescuing,  and  sav- 
ing him,  who  does  not  say,  at  least  in  his  heart,  "  Let 
God  have  all  the  praise  and  glory  of  his  rich  and  sover- 
eign grace,  exercised  towards  me,  in  pardoning  such  a 
sinner^  so  infinitely  guilty  and  vile,  attended  with  such 
particular  aggravations.  Let  all  heaven,  the  angels,  and 
all  the  redeemed,  know  what  God  has  done  for  me,  and 
praise  him  forever."  \i\  this  view,  he  desires  and  wish- 
es that  his  case  might  be  particularly  and  fully  known  to 
all,  that  they  all  might  join  with  him  in  giving  praise  and 


Chap.  IV.  The  General  Judgment,  205 

glory  to  God.  And  at  the  day  of  judgment,  this  dispo^ 
sition  and  desire  will  be  stronger  and  perfect  ;  and  )ie 
will,  by  having  all  his  sins  set  in  order,  and  in  the  clear- 
est light  before  him,  and  all  creatures,  have  a  more  clear 
and  enlarged  view  hi  n self,  of  the  malcitude  and  great- 
ness of  his  sins,  than  he  ever  had  bcf  jre,  and  of  the 
wonderful  mercy  of  God  in  pardonii.g  him,  and  of  the 
boundless  sufficiency  of  the  ato  lement  of  Christ,  and  of 
his  merit,  by  which  he  has  obtained  forgiveness  of  all 
his  sins,  and  complete  salvation.  This  will  prepare  him 
to  be  highly  gratified,  and  exceedingly  rejoice,  that  the 
whole  is  now  brought  out  and  made  knovn  to  all  the 
friends  of  God,  that  they  may  all  be  under  the  best  ad- 
vantage to  join  with  him  in  giving  all  the  praise  and 
glory  to  God  and  the  Saviour,  of  his  unbounded  love, 
and  sovereign  grace,  in  which  he  hath  abounded  towards 
him,  in  all  wisdom  and  prudence.  In  this  view,  he 
cannot  desire  to  have  one  of  his  sins  concealed,  for 
which  Christ  has  atoned,  and  which  is  pardoned  ;  and 
would  not  have  his  sins  in  general  secreted,  on  any  con- 
sideration. 

In  a  word,  Jesus  Christ  is  the  Redeemer  of  sinners ; 
he  came  into  the  world  to  save  sinners,  even  the  chief 
of  sinners.  This  is  his  work,  and  in  this  is  his  glory  : 
That  the  redeemed  are  sinners  must  therefore  be 
known  at  the  day  of  judgment,  in  order  to  his  having 
the  glory  of  their  salvation.  And  the  more  clearly  their 
true  character  is  seen,  and  their  sins,  in  their  number 
and  aggravations  are  discovered,  the  more  will  Christ 
be  glorified  in  their  salvation.  Therefore^  the  brightest 
possible  discovery  will  be  made  of  this  by  him,  at  the 
day  of  judgment.  And  by  this  the  redeemed  will  be 
gratified  and  pleased,  to  a  high  degree.  It  will  appear, 
at  that  day,  that  the  redeemed  are  not  saved  because 
they  deserve  such  favour,  or  are  less  unworthy,  or  less 
sinners  than  others  ;  but  because  Christ  loved  them, 
and  ga\e  himself  for  them,  and  they  are  united  to  him, 
and  have  put  their  trust  in  him  for  pardon,  righteous- 
ness,  and  complete  redemption.  And  though  they 
may  then  appear  to  have  been  greater  sinners,  and  more 
illdeserving,  than  those  who  perish  ;  as  doubtless  many, 
if  not  all  of  them  will ;  and  their  greatest  crimes  will  ap- 

voL.    ir.  27 


206  The  Eterjial  State  of  Happiness.     Part  II. 

pear  to  be  those,  which  they  committed  after  their  con- 
version :  yet  this  will  not  hinder  their  justification  and 
salvation,  or  render  it  in  the  least  degree  improper,  more 
than  if  they  were  less  sinners  ;  but  the  Redeemer  will 
be  hereby  more  glorified  in  the  salvation  of  such  sinners^ 
and  they  will  be  the  more  happy.  For  they,  to  whom 
most  is  forgiven,  will  love  the  most. 

Though  the  Redeemer  has  not  altered  the  nature  of 
sin,  or  rendered  it  less  odious  and  criminal,  cither  in  the 
redeemed,  or  in  those  who  perish,  but  much  more  so  ; 
yet  he  overrules  it,  and  turns  it  to  his  own  glory,  and  the 
glory  of  his  kingdom  ;  and  makes  the  sins  of  those  who 
are  saved,  the  occasion  of  their  greater  holiness  and  hap- 
piness forever. 

When  every  character  of  those  who  are  to  i)e  judged 
shall  be  set  in  the  clearest  light,  and  fixed  ;  and  all  the 
past  conduct  and  transactions  in  the  moral  world,  both 
of  God  and  creatures,  shall  be  set  in  a  clear,  connected 
view  ;  and  all  creatures  shall  be  under  the  best  advan- 
tage to  see  the  righteousness  and  propriety  of  the  final 
sentence,  it  will  be  pronounced  by  the  Judge,  in  the 
sight  and  audience  of  all.  This  will  be,  in  some  respects, 
the  most  solemn,  weighty,  joyful  and  dreadful  scene  and 
transaction,  that  had  ever  taken  place  :  Which  will  fix 
the  righteous  in  a  state  of  endless,  inexpressible  happi- 
ness and  glory  :  And  send  the  wicked  away,  into  incon- 
ceivable, eternal  misery.  We  have  a  summary  of  this 
sentence,  on  each  of  these,  left  on  record,  for  our  in- 
struction and  warning,  by  the  Judge  himself,  in  his  aw- 
ful representation  of  the  day  of  judgment,  in  the  xxvth 
chapter  of  Matthew. 


STATE  OF  HAPPINESS  or  MISERY. 

V.  THE  General  Judgment  issues  in  an  endless 
State  of  Happiness  or  Misery,  as  has  been  just  observed. 
Much  is  said  of  this  endless  state,  both  of  the  happiness 
and  misery  of  it,  in  the  scriptures,  in  the  promises  and 
threatenings,  and  declarations  there  made  :  But  those  op- 
posite states,  both  of  happiness  and  misery,  are  more  par- 
ticulr.rlv  described  in   the  Revelation  of  Jesus  Christy, 


Chap.  IV.     The  Eternal  State  of  Happiness,         207 

made  to  the  apostle  John,  for  the  support  and  encourage- 
ment of  christians,  and  to  excite  them  to  faith,  resolution, 
patience  and  perseverance  in  the  service  of  Christ,  and  a 
faithful,  constant  adherence  to  the  truths  of  the  gospel,  in 
the  evil  times  w  hich  were  to  take  place,  and  the  opposi- 
tion and  sufferings  to  which  they  are  expo:ed  in  this 
world,  and  the  trials  and  temptations  which  await  them 
here. 

But  with  all  the  instruction  we  have  on  this  subject, 
and  the  utmost  attention  to  it,  of  which  we  are  capable, 
our  conceptions  are  dark  and  low,  and  fall  unspeakably 
short  oi  a  full,  comprehensive  view  of  the  truth.  How- 
ever, the  following  thoughts  will  be  suggested,  as  agree- 
able to  the  scripture. 

First.  The  righteous  will  go  from  the  judgment 
into  the  kingdom  prepared  for  them  from  the  foundation 
of  the  world,  where  they  shall  enjoy  everlasting  life,  in 
a  state  of  unspeakable  happiness  and  glory. 

Their  bodies  w  ill  be  beautiful  and  glorious,  like  the 
body  of  the  glorified  Jesus,  ac'.ive  and  sprightly,  without 
the  least  possible  weariness  or  decay,  by  the  greatest, 
uninterrupted  activity  ;  every  way  suited  to  the  em- 
ployment of  such  a  place  and  state,  v\  hich  shall  in  no 
degree  confine  or  impede  the  mind  in  its  exercises  and 
enjoyment  ;  but  shall  greatly  assist  and  promote  these  : 
So  that  the  soul  will  be  invigorated  by  its  union  to  such 
a  body,  and  be  more  happy  forever,  than  it  could  be  in. 
any  other  situation  and  circumstances  whatever. 

There  is  an  external  place  and  city,  or  kingdom, 
formed  in  the  greatest  beauty,  convenience  and  glory, 
suited  to  be  a  dwelling  for  the  incarnate  Son  of  God, 
and  the  embodied  spirits  of  the  redeemed  ;  where  every 
one  will  be  perfectly  accommodated  and  pleased,  every 
circumstance  being  answerable  to  his  desires,  and  suit- 
ed to  his  employment,  and  to  render  him  most  happy. 
Jesus  Christ  said  to  his  disciples,  "  In  my  Father's 
house  are  many  mansions.  I  go  to  prepare  a  place  for 
you."*  Though  this  house  and  kingdom  were  made, 
when  the  world  was  created,  yet  it  may  be  capa- 
ble of  alterations  and  additions,  to  increase  the  conve- 
nience, beauty  and  glory  of  it.  When  Christ  ascended 
•  John  xLv.  2. 


208  The  Eternal  State  of  Happiness.      Part  II. 

to  heaven,  in  his  glorified  body,  it  may  be  supposed, 
the  place  was,  in  a  degree,  fitted  up,  and  better  suited 
for  the  reception  and  residence  of  the  Redeemer,  in  his 
glorified  body.  And  after  the  day  of  judgment,  there 
will  probably  be  a  still  farther  addition  to  the  beauty  and 
glory  of  this  place,  and  new  accommodations  be  form- 
ed, for  the  embodied  church  of  the  redeemed  ;  so  that 
.the  place  which  was  always  glorious,  will  then  exceed  in 
glory. 

'J  he  redeemed,  thus  situated,  furnished  and  sur- 
rounded, with  every  thing  convenient  and  desirable, 
there  being  nothing,  nor  any  circumstance  which  will 
not  be  suited  to  give  them  pleasure,  and  furnish  them 
in  the  best  manner  for  their  employment,  \vill  be 
perfectly  holy.  Every  thought,  and  all  their  exercises 
and  conduct,  m  ill  be  perfectly  right,  and  with  the  great- 
est propriety.  They  will,  by  their  holy  ardent  love, 
be  uniicd  tc  God  the  Father,  Son,  and  Holy  Ghost, 
by  a  strong,  most  happy,  and  everlasting  union.  They 
will  behold  this  God  in  a  full  blaze  of  light.  In  his 
light,  they  shall  see  light,  and  all  moral  darkness  shall 
be  excluded  forever.  God  and  the  Lamb  shall  be  the 
eteri  al,  undiminishinp;  Sight  of  that  holy  city.  They 
shall  see  his  glory,  \\ithout  a  veil,  and  enjoy  all  his 
beauty  and  perfection,  to  the  utmost  of  their  capacity, 
\\  ith  the  greatest  assurance,  that  this  God  is  their  God, 
and  will  be  their  friend  forever.  "  The  Lamb,  who  is 
in  the  midst  of  the  throne,  shall  feed  them,  and  lead 
them  unto  living  fountains  of  waters."*  He  will  be 
the  great  and  eternal  medium  of  communications  from 
the  Deity,  and  discoveries  of  his  love,  perfection  and 
glory  :  and  of  their  access  to  God,  and  enjoyment  of 
him.  Their  peculiar  and  close  union,  and  conformity 
to  him,  will  be  the  eternal  source  of  a  high  degree  of 
honour  and  happiness,  VA'hich  no  other  creatures  can 
enjoy.  They  shall  sit  down  with  him  on  his  throne, 
and  share  with  him  in  all  his  honour  and  happiness,  to 
the  utmost  of  their  cupacit\  •  And  w  hat  happiness 
must  they  enioy,  who  love  God,  and  the  Redeemer, 
with  all  their  hearts,  with  the  most  strong  and  fervent 
love  of  benevolence  and  complacency,  when  they  see 
•  Rev.  vii.  IT. 


Chap.  TV.     The  Eternal  State  of  Happiness.        209 

how  sjrcatly  he  is  glorified,  and  will  be  forever,  by  their 
redemption  and  salvation  !  And  what  joy  will  they  have 
in  praising  and  giving  glory  to  him  !  And  their  infinite 
obligations  to  him,  lor  redeeming  them  from  sin  and 
hell,  and  giving  them  eternal  life,  will  be  felt  by  them, 
and  be  the  constant,  eternal  source  of  the  sweetest, 
most  happifying  love  of  gratitude  ;  and  in  expressing 
it,  they  will  have  the  highest  pleasure  and  enjoyment. 

They  will  be  most  happy  in  the  society  which  they 
shall  torm,  of  which  every  individual  will  be  a  member. 
They  will  be  perfectly  united  by  the  strongest,  most 
sweet,  and  everlasting  bond  of  love,  and  the  happiest 
friendship,  mutually  enjoying  and  rejoicing  in  the  hap- 
pihei.s  of  each  other  ;  each  one  knowing  that  every  one 
in  ihi:-  git  at  kii.gdoni  is  perfectly  beautiful  and  amiable, 
and  a  coidial  fiiend  to  him.  And  there  will  doubtless 
be  v\ays  of  expressing  their  love  and  friendship  for  each 
other,  in  a  better  and  more  agreeable  way  and  manner, 
than  we  now  know,  and  of  which  we  can  now  have  no 
conception  ;  by  which  they  will  mingle  souls  with  the 
greatest  freedom  and  intimacy,  having  no  reserve  or 
secret,  which  they  cannot  with  pleasure  impart  to  each 
other. 

x^nd  those  who  have  been  intimate  friends  in  this 
world,  and  mutual  blessings  to  each  other,  will  know 
one  another  in  heaven  ;  and  what  has  passed  between 
them  in  this  liie,  will  be  the  occasion  of  peculiar  pleas- 
ure and  joy  in  each  other.  This  appears  reasonable, 
and  may  be  with  certainty  inferred  from  w  hat  the  apostle 
Paul  says  to  those,  of  whose  conversion  he  had  been  the 
instrument.  He  addresses  them  thus,  *'  As  you  have 
acknov\  ledged  us  in  part,  that  we  are  your  rejoicing, 
even  as  ye  also  are  ours,"  in  the  day  of  the  Lord  Jesus 
Christ.  For  what  is  our  hope,  or  joy,  or  crown  of  re- 
joicing ?  Are  not  even  ye,  in  the  presence  of  our  Lord 
Jesus  Christ,  at  his  coming  ?     For  ye  are  our  glory  and 

joy-"* 

If  there   be   such  peculiar  and  high  satisfactioij  and 
pleasure,  in  christian  love  and  friendship,  in  this  imper- 
fect state,  how  unspeakable  must  be  the  enjoyment  and 
happiness,  when  those  friends  meet  in  heaven ;    having 
•  2  Cor.  i.  14.    1  Thess.  u.  10,  2a 


::10  The  Eternal  State  of  Happiness .     Part  II, 

put  off  all  their  imperfection  and  sin,  and  become  per- 
i'ectly  beautilul  and  excellent ;  formed  eveiy  way  for  the 
highest  and  everlasting  friendship,  vvithour  aiiy  thing  to 
keep  them  at  a  distance,  or  occasion  any  reserve  ;  but 
every  thing  suited  to  their  enjoyment  of  each  other,  iii 
the  most  exalted,  refined  friendship,  in  the  greatest  inti- 
macy  and  union  of  hearts,  expressing  their  sentiments 
and  feelings,  with  the  utmost  freedom  and  ease,  without 
any  danger,  or  possibility  of  beinp^  misunderstood  !  At 
the  same  time,  their  hearts  glowing  M'ith  love  to  Christ, 
in  whose  presence  they  are  ;  and  who  is  the  author  and 
centre  of  all  the  love  and  friendship  in  heaven  :  And  the 
more  they  love  him,  the  stronger  and  nioie  sensible  is 
their  union  of  hearts  to  each  other,  and  the  greater  hap- 
piness they  have  in  their  mutual  friendship. 

The  church  of  the  redeemed  is  the  body  of  Christ,  of 
which  he  is  the  head  :  The  fulness  of  him  who  fiUeth  all 
in  all.  He  is  the  former  of  this  society  and  kingdom. 
And  when  completed  by  his  hand,  it  will  be  as  perlect, 
excellent  and  glorious,  as  infinite  po\\er,  uisdom  and 
goodness,  united  together,  and  exerted,  will  maKe  it. 
There  vill  be  not  one  member  too  many,  nor  one  want- 
ing, in  order  to  make  it  most  complete  and  perfect. 
Every  one  will  be  fixed  in  his  proper  place,  and  be  fortn- 
ed,  in  all  respects,  so  as  to  render  the  whole  the  most 
perfect,  beautiful,  harmonious,  and  happy  society 
possible. 

The  three  persons  in  the  godhead,  form  an  infinitely 
high,  holy  and  happy  society,  the  original  and  perliect 
pattern  of  all  true  love,  friendship  and  happiness.  And 
the  society  of  the  redeemed,  the  church  and  kingdom  of 
Christ,  u  ill  be  an  eternal  imitation  and  image  of  the  in- 
finitely high  and  perfect  society  of  the  Three  One^  the 
One  in  Three ^  and  a  most  beautiful,  happy  and  glorious 
emanation  from  him,  who  necessarily  exists  infinitely 
the  most  beautiful  and  happy  society,  without  begMining, 
change  or  end,  being  entirely  incomprehensible  by  crea- 
tures. This  idea  seems  to  be  expressed  by  Christ,  in 
his  prayer  to  the  Father,  w  hich  v  ill  be  completely  an- 
swered in  heaven.  He  prays  for  the  elect  in  the  follow- 
ing words.  "  That  they  all  may  be  one,  as  thou,  Fa- 
ther, art  in  me,   and  I  in  thee  ;    that  they  also  may  be 


Chap.  IV.     ^e  Eternal  State  of  Happiness,         211 

one  in  us.  The  glory  which  thou  gavest  me,  I  have 
given  to  them  ;  that  they  may  be  one,  even  as  we  are 
one.  I  in  them,  and  thou  in  me,  that  they  may  be  made 
perfect  in  one.  I  have  declared  unto  them  thy  name,  and 
w  ill  declare  it  ;  that  the  love  wherewith  tJiou  hast  loved 
me,  may  be  in  them,  and  I  in  them."*  And  the  words 
of  the  apostle  John,  if  considered  in  their  full  meaning, 
seem  to  express  the  same  thing.  "  If  we  love  one  anoth- 
er,  God  dwelleth  in  us,  and  his  love  is  perfected  in  us. 
God  is  love  :  And  he  that  dwelleth  in  love,  dwelleth  in 
God,  and  God  in  him."t  Jesus  Christ  the  Mediator, 
is  the  medium  by  which  the  society  of  the  redeemed  in 
heaven,  will  be  united  to  the  infinitely  more  excellent 
and  perfect  society,  the  eternal  Trinity  of  persons,  who 
dwell  in  the  infinitely  high  and  holy  place,  /l\r  beyond 
the  reach  or  comprehension  of  creatures  ;  from  whom 
the  same  benevolence  and  social  love  is  shed  down 
thi  ough  the  Mediator,  on  these  redeemed  ones,  forming 
them  ir.to  one  most  happy  societ}',  in  union  with  the 
blessed  Trinity,  and  so  as  to  be  a  little  image  of  the 
Deitv,  the  Three  in  One,  and  One  in  Three. 

The  holy  angels  belong  to  this  society  and  kingdom: 
But  though  their  natural  pouers  be  great,  and  in  this 
respect  they  may  be  superior  to  man,  they  w-ill  not  be 
in  so  honourable  a  station  as  the  redeemed,  nor  can  they 
enjoy  that  peculiar  happiness  w  hich  the  latter  will  have, 
in  consequence  of  being  redeemed,  and  sharing  in  r<f- 
decming  loise^  and  their  near,  honourable  and  happy 
union  to  Jesus  Christ,  by  which  they  are  the  bride^  the 
Lamb'^s  ivife.  The  angels  are  unspeakably  more  happy 
than  they  could  have  been,  had  there  been  no  Redeem- 
er, and  no  redemption  of  sinners.  They  are  emploved 
and  happy  in  looking  into  these  things,  and  knowing 
more  of  God  by  this  mean,  and  seeing  his  manifold 
wisdom,  and  wonderful  goodness.^  They  are  happy  in 
serving  Christ,  in  carrying  on  the  work  of  redemption, 
and  in  ministering  to  the  redeemed,  and  serving  them  ; 
and  will  doubtless  be  so  forever.  "  Are  they  not  all 
ministering  spirits,  sent  forth  to  minister  to  them,  who 
shall  be  heirs  of  salvation  ?"1|       Hence  it  appears,  that 

*  John  xvii.  21,  22,  23,  26.  f  1  John.  iv.  12,  16. 

t  Eph.  iii.  10.     1  Peter  i.  12.         U  Heb  i.  12 


212  The  Eternal  State  of  Happiness.      Part  II. 

man  is  more  of  an  ultimate  end  than  the  angels.  The 
angels  were  made  for  man,  and  not  ma  i  tor  the  angeis. 
For  we  may  know  the  end  of  God  in  making  any  crea- 
ture or  thing,  by  the  use  which  he  makes  of  it.  How- 
ever, they  are  a  necessary  part  of  this  most  beautiful, 
happy  and  glorious  society  and  kiiigdom,  and  are  in  a 
very "  honourable  station,  in  serving  Christ  and  his 
church. 

The  happiness  of  the  redeemed  in   heaven   will  not 
consist  in  rest  and  indolence,  in  opposition   to  activity, 
but  the  contrary  ;  in  activity,  and  incessant,  unwearying 
labour  and  service,   from  v\  hich  they   will  not  cease  or 
rest.      They  will  join  in  worshipping  and  praising  the 
UNDIVIDED  THREE,  God,  and  the  Lamb,  and  the  Ho- 
ly Ghost  ;  and  the  Redeemer  will  find  business  and  em- 
ployment for  them  continually  ;    though  we  cannot  now 
tell  particularly,  what  it  will  be.      Perhaps  there  will  be 
public  teachers,  who  will  assist  others  in  their  specula- 
tions, and .  in  exciting  their  love  and  pious  affections. 
Some  will  have  greater  abilities  than  others,  and  more 
existence  and  holiness,  and  will  be  able  to  assist  and  in- 
struct them  who  have  less.      The  apostle  Paul  says, 
there  will  be  a  difference  between  them,  as  one  star  dif- 
fers from  another.*     They  \\ill  converse  together  with 
the  greatest  pleasure  ;  sometimes  in  larger,  and  some- 
times in  smaller  companies  ;    and  at  other  times  only 
two  together.     And  doubtless  sometimes  they  will  have 
high  enjoyment   in   conversing  with  Deity,  and   with 
Christ,  by  themselves  alone,   in  retirement,  by  niedita- 
tion  and  devotion.     But  with  respect  to  these  particu- 
lars, we  are  in  the  dark,  and  unable  to  determine  with 
certainty.     It  is  enough  for  us  to  know,  at  present,  that 
every  thing  will  be  ordered,  and  take  place  in  the  best 
manner,  for  the  brightest  display  of  the  divine  perfec- 
tions, and  the  greatest  happiness  of  the  members  of  this 
kingdom  ;  and  that  each  one  \\  ill  be  constantly  active, 
in  that  business  which  shall  be  most  proper  for  him  ;  in 
which  he  shall  take  the  greatest  pleasure,  and  shall  be 
most  for  the  general  good.      "  Therefore,  are  they  be- 
fore the  throne  of  God,  and  serve  him  day  and  night,  in 
his  temple."! 

*  1  Cor.  XV.  41, 42.  t  Rev,  vii.  15. 


Chap.  IV.     The  Eternal  State  of  Happiness.  213 

There  will  be  a  perfect,  uninterrupted  harmony  and 
agreement,  in  this  society  and  kingdom.  They  will  be 
united,  not  only  in  affection,  but  in  sentiment.  They 
will  be  perfectly  joined  together  in  the  same  mind,  and 
in  the  same  judgment.  Every  one  will  be  full  of  light, 
according  to  his  capacity  and  advantages  to  know  ;  and 
not  one  ^vill  make  any  mistake,  or  judge  wrong,  con- 
cerning any  matter  or  thing,  throughout  endless  ages  ; 
for  this  would  be  morally  wrong  or  siiiful.  Noiie  of 
them  will  be  omniscient,  and  some  may  know  more  than 
othei^.  But  they  will  pass  no  judgment  about  things, 
of  which  they  have  no  evidence,  and  concerning  which 
they  have  no  knowledge,  except  it  be^  that  they  do  not 
know,  and,  therefore,  cannot  determine.  There  uill^ 
therefore,  be  no  dispute  and  jar  in  heaven  ;  but  every 
one  \^ill  be  all  attention,  and  all  ear,  to  learn  what  he 
does  not  yet  know  ;  and  suspend  his  judgment  in  every 
matter,  till  he  has  light  to  decide  it  perfectly  right. 

And  there  will  be  nothing  to  offend  them,  or  give 
them  the  least  uneasiness,  or  one  disagreeable  painful 
idea,  thought  or  sensation,  to  eternity  ;  but  every  object 
will  excite,  or  be  the  occasion  of,  the  most  pleasing  sen- 
sations, and  every  thought  will  be  attended  with  extatic 
delight.  All,  through  which  they  have  passed  in  this 
world,  the  scene  of  sorrow,  pain  and  sin,  will  not  be  for- 
gotten ;  but  their  reflection  upon  it,  while  it  is  all  in  the 
clearest  view,  will  be  the  occasion  of  their  greatest  en» 
joyment  and  happiness.  The  wicked,  in  a  state  of  suf- 
fering and  punishment,  will  not  be  out  of  their  sight ; 
but  will  be  seen  by  all  the  inhabitants  of  heaven.  "  They 
shall  be  tormented  with  fire  and  brimstone,  in  the  pres- 
ence of  the  holy  angels,  and  in  the  presence  of  the  Lamb  : 
And  the  smoke  of  thdr  torment  ascendeth  up  forever 
and  ever."*  But  this  will  give  them  no  pain,  or  one 
uneasy  thought  or  sensation  ;  but  it  will  be  the  occasion 
of  their  joy  and  praise. 

Not  that  the  misery  of  any,  in  itself  considered,  and 
for  its  own  sake,  will  give  them  pleasure  ;  but  they  will 
have  such  a  constant  sense  of  the  justice,  propriety,  and 
necessity  of  their  punishment,  to  answer  the  best  end* 

VOL,  II.  28 

*  Rev.  xiVvlO,  11.  f  Rey.  xyi.  5  6,  r. 


214  The  Eternal  State  of  Happiness,       Part  II. 

for  the  glory  of  God,  and  the  general  good  :  That  they 
will,  in  the  full  view  of  this,  sing  and  say,  "  Thou  art 
righteous,  O  Lord,  which  art,  and  wast,  and  shall  be, 
because  thou  hast  judged  thus  ;  for  they  are  worthy. 
Even  so.  Lord  God  Almighty,  true  and  righteous  are 
thv  judgments."*  And  this  will  be  the  occasion  of  ex- 
citii.g  and  maintaining,  in  a  higher  degree,  than  ot.er- 
wise  could  be,  a  sense  of  the  happiness  of  the  redeemed; 
and  of  the  sovereign,  distinguishing  goodness  of  God  in 
their  salvation  :  and  of  their  indebtedness  to  sovereign 
divine  grace  ;  \A'hich  will  raise  their  gratitude  to  the 
highest  key  :  And  will  keep  in  constant  view,  the  ex- 
cellence, worthiness,  power  and  grace  of  the  Redeemer, 
This  is  the  representation  the  scripture  gives.  The  in- 
habitants of  heaven,  rejoice  and  praise  God,  in  full  view 
of  the  punishment  of  the  wicked.  "  After  these  things 
I  heard  a  great  voice  of  much  people  in  heaven,  saying. 
Hallelujah,  salvation,  and  glory,  and  honour,  and  power, 
unto  the  Lord  our  God  :  For  true  and  righteous  are  his 
judgments  ;  for  he  hath  judged  the  great  whore,  which 
did  corrupt  the  earth  with  her  fornication,  and  hath  aveng- 
ed the  blood  of  his  servants  at  her  hand.  And  again 
they  said,  Hallelujah  :  And  her  smoke  rose  up  forever 
and  ever.  And  the  four  and  twenty  elders,  and  the  four 
beasts,  fell  down  and  worshipped  God  that  sat  on  the 
throne,  saying.  Amen  ;  Hallelujah. "f 

And  reason  teaches  not  only  why  the  punishment  of 
the  wicked  will  be  the  occasion  of  the  greater  joy  and 
happiness  of  the  redeemed,  agreeable  to  this  representa- 
tion of  scriptui  e  ;  but  that  it  must  be  so,  in  order  to  the 
perfect  happiness  of  the  inhabitants  of  heaven.     For  if 
this  were  not  on  the  whole,  all  things  considered,  agree- 
able to  them,    it  must  be  matter  of  uneasiness,  and  the 
occasion   of  constant   grief  and   pain  ;    \Ahich   would 
render  heaven,  in  a  great  measure,  an  unhappy  place.    It 
is  impossible  that  the   wicked  should  be  punished  un- 
less God  were   pleased  with  it :     Therefore,  so  far  as 
the  inhabitants  of  heaven  will  be  like  God,  and  be  pleased 
with  that  which  is  pleasing  to  him,   this   punishmenjt 
will  be  the  occasion  of  joy  and  happiness  to  them. 
'    »  Rev.  xvi.  5,  6,  7.  f  Rev.  xix.  1,  2,  3,  4. 


Chap.  IV.     The  Eternal  State  of  Happiness.  215 

And  while  they  are  in  the  full  enjoyment  of  all  this 
happiness  m  lieavcn,  they  will  have  the  greatest  assur- 
ance that  it  shall  have  no  end,  but  continue  forever. 
Without  this,  their  happiness  would  not  be  complete  at 
any  time.  For  whatever  happy  circumstances  they 
were  in  at  present,  and  however  happy  they  might  be, 
the  thought  that  they  were  liable  to  lose  it,  and  having 
no  assurance  that  it  should  never  cease,  would  be  a 
great  alloy  to  their  present  enjoyment,  and  be  inconsist- 
ent with  their  i:^/??/?/*?^^  happiness.  Therefore,  the  cer- 
tainty that  they  shall  exist  without  end  in  this  state,  is  a 
necessary  ingredient  in  their  felicity,  in  order  to  their 
having  fulness  of  joy  at  present,  as  w^ll  as  pleasures 
fore\'ermore. 

From  the  nature  of  the  human  mind,  and  the  circum- 
stances in  which  the  redeemed  will  be  in  heaven,  it  is 
reasonable  to  suppose,  that  they  will  increase,  and  make 
continual  progress,  in  knowledge,  holiness,  and  happi- 
ness, without  end  ;  and  they  will  make  advances  in  these 
V  ith  greater  celerity,  the  longer  they  exist.  The  great- 
est and  chief  objects  of  knowledge  are  infinite  :  This, 
therefore,  is  a  foundation  for  progress  in  knowledge, 
without  end  ;  and  however  swift  the  advances  be,  the 
subjects  to  which  they  attend  can  never  be  exhausted. 
However  much  they  may  know,  at  any  supposed  time, 
they  will  be  so  far  from  knowing  all  that  may  be  known  ; 
that  the  advances  in  knowledge,  which  they  haxe  then 
made,  will  be  litde,  compared  with  what  may  take  place ; 
and  will  put  them  under  advantages,  to  make  yet  swif- 
ter advances  in  kno^vledge,  for  time  to  come.  The 
mind  is  capable  of  enlarging  its  ideas  and  knowledge,  by 
attention  and  exercise,  when  objects  present,  and  invite 
to  new  discoveries ;  and  so  far  as  we  can  conceive, 
must  enlarge  and  grow  in  strength  and  capacity,  in  these 
circumstances  ;  and  every  degree  of  increase  of  knowl- 
edge will  prepare  the  mind  to  make  yet  greater  and 
more  swift  ad^ances  in  knowledge,  to  which  no  bounds 
can  be  set,  so  as  to  put  a  stop  to  the  progress.  And  in 
proportion  to  the  increase  of  their  knowledj^'e,  will  their 
love  and  holiness  increase,  and  consequently  their  en- 
joyment and  happiness. 

The  Deity,  who  is  the  infinite  fountain  and  source  of 
existence,  is  almighty,  infinitely  wise  and  good,   can 


216  The  Eternal  State  of  Happiness.      Part  IL 

open  new  scenes  successively,  by  which  the  blessed 
shall  know  more  and  more  of  him,  and  grow  in  degrees 
of  holiness  and  happiness  ;  and  however  fast  they  in- 
crease, in  progress  and  advances  in  knowledge,  holi? 
ress,  and  happiness,  they  will  forever  be  infinitely 
below  the  Deity,  and  fall  infinitely  short  of  infinity 
existence,  holiness,  and  fehcity.  This  view  may 
serve,  in  some  measure,  to  give  us  an  idea  of  the  great- 
ness of  the  felicity  of  the  redeemed  and  of  the  advancing^ 
grandeur  and  glory  of  the  eternal  kingdom  of  Christ, 
which  far  exceeds  the  utmost  stretch  of  our  thoughts 
and  imagination. 

And  this  is  agreeable  to  the  scripture,  if  it  be  not  ex- 
pressly or  implicitly  asserted  there.  Thp  following 
v.ords  of  the  Redeemer  may  be  considered  as  express- 
ing,  or  at  least  implying  this.  "  I  am  come,  that  they 
Blight  have  life,  and  that  they  might  have  it  more  abun- 
dantly.'''"-^ These  words  have  been  understood  to  ex- 
presb  the  greater  happiness  which  the  redeemed  shall 
have  by  Christ,  than  that  which  they  could  have  had  by 
the  first  Adam,  had  he  not  sinned.  They  may  be  un- 
derstood to  express  more,  even  the  abounding,  and  end- 
less increase  of  eternal  life.  They  shall  have  it  multi- 
plied and  abounding  with  increase  forever.  It  is  said  of 
the  redeemed  in  heaven,  "  The  Lamb,  who  is  in  the 
inidst  of  the  throne,  shall  feed  them,  and  shall  lead  then} 
unto  Ih'ing  joiintains  of  'waters.''^-\  Which  may  import 
not  only  the  fulness  of  happiness,  and  the  care  of  Christ 
to  supply  them  constantly  ;  but  the  progress  that  shall 
be  made,  in  new  discoveries  of  divine  truth  and  grace, 
and  in  enjoyment  and  happiness.  They  shall  be  led  from 
one  fountain  of  living  water  to  another,  and  new  ones 
ghall  be  constantly  opening,  for  their  greater  refresh- 
in  ent  and  pleasure. 

In  heaven  they  will  contemplate  and  search  out  the 
works  of  God,  and  marvellous  things  without  number, 
which  to  us,  in  this  world,  are  unsearchable. f  These 
great  and  marvellous  works  of  God,  who  is  wonderful 
in  counsel,  and  excellent  in  working,  will  be  then  ex- 
plored and  sought  out,  with  the  greatest  attention  and 
pleasure, '}     They  will  search  into,  and  see  the  divine 

'  *  John  X.  10.  j  Rev.  vii.  17. 

i  Job  iv.  9.  §  Psal,  cxi.  2.  Isai.  xxviii.  2^. 


Chap.  IV.      The  Eternal  State  of  Misery.  217 

plan,  comprehending  all  things,  and  all  events  i\\\\.  have 
come  to  pass,  formed  by  infinite  wisdom  and  goodness, 
and  executed  by  the  all  pervading  energy  of  omnipo- 
tence, they  will  behold  it  with  pleasing  admiration  and 
wonder,  as  it  has  been  opened  in  divme  providence;  and 
be  more  and  more  pleased  with  the  depth  of  the  wis- 
dom and  know  ledge  of  God.  Tney  will  learn  his  mani- 
fold wisdom,  in  planning  and  conduciing  all  diiiigs  to 
the  most  happy  issne,  and  understand,  with  pleas»ing 
wonder  and  adoration,  moiC  of  his  judgments  ai.d  ^vays, 
which  in  this  state  are  unsearchable,  and  past  finding 
out.  They  will  see  more  and  more  of  their  own  entire, 
absolute,  and  universal  dependi  nee  on  God  for  all 
things,  and  of  all  creatures  and  things  ;  that  they  are 
the  clay,  and  he  is  the  sovereign  Potter,  and  former  of 
all  things  ;  and  this  \\  ill  appear  to  them  to  be  just  as  they 
would  have  it ;  and  the  greater  sense  they  have  of  this, 
the  more  pleasure  and  happiness  uill  they  have  ;  while 
they  rejoice,  that  the  Lord  God  omnipotent  reigneth, 
and  will  reign  forever.*  For  God  will  then  be  all  in 
all ;  "  For  of  him,  and  through  him,  and  to  him,  are  all 
things  :  To  whom  be  glory  forever.     Amen."t 

Secondly.  The  wicked  will  go  from  the  judgment  un- 
to everlasting  punishnicnt.  The  scripture  sets  this  pun- 
ishment in  an  awful  and  terrifying  light  ;  not  only  as  it 
will  be  endless,  but  amazingly  great  and  dreadful  in  de- 
gree. It  is  represented  by  their  being  cast  into  a  lake 
of  fire  and  brimstone,  where  they  have  no  rest,  but  shall 
be  tormented  night  and  day  :  That  is,  without  any 
cessation,  forever  and  ever  :  Where  they  shall  drink  of 
the  wine  of  the  wrath  of  God,  vvhich  is  poured  out  with- 
out mixture,  hito  the  cup  of  his  indignation;  and  the 
smoke  of  their  torment  ascendeth  up  forever  and  ever. J 
If  these  are  to  be  taken  as  in  some  measure  metaphoric- 
al expressions,  yet  we  must  not  think  that  they  are  de- 
signed to  represent  to  Qur  view  and  imagination  the  suf- 
ferings of  the  wicked,  as  greater  and  more  di  eadful,  than 
they  really  will  be  ;  for  this  is  not  consistent  with  th^ 
dignity  and  truth  of  God,  to  attempt  to  fright  men,  by 
threatening  them  with  a  greater  evil  than  he  ever  will  in- 

*  Rev.  six.  6.  f  Rom.  xi.  36.     1  Cor.  xv.  ^S. 

*  Rev.  xiv.  10, 11.  XX.  10, 15, 


218  The  Eternal  State  of  Misery.        Part  II. 

fiict  on  any  ;  or  by  representing  them  as  suffering  more 
than  the  wicked  will  suffer.  Besides,  the  nicked  vvill  be 
"  vessels  fitted  to  destruction  ;"  which  implies  that 
their  whole  capacity  shall  be  devoted  to  suffering  ;  but 
they  are  capable  of  suffering  as  great  evil  as  they  can 
conceive  or  imagine.  All  the  use  which  God  will  have 
for  them  is  to  suffer  ;  this  is  all  the  end  they  can  answer ; 
therefore,  all  their  faculties,  and  their  whole  capacity 
will  be  employed,  or  used  for  this  end  ;  otherwise  they 
would  be  useless,  and  answer  no  end. 

As  the  wicked  are  to  suffer  in  the  body,  they  will  be 
capable  of  suffering  by  means  of  the  boJy,  or  of  suffering 
bodily  pain,   as  well  as  that  which  is  purely  mental. 
The   body  can,   by  Omnipotence,  be  made  capable  of 
suffering  the  greatest  imaginable  pain,  widiout  produc- 
ing a  dissolution,    or  abating  the  least  degree  of  life  and 
sensibility.      The  bodies  of  tiie  wicked  will  be  raided, 
and  united  to  their  souls,   that  they  may  be  punished, 
and  suffer   misery  in    body  and  mind,  in  union.     And 
God  can  render  a  future  separation  impossible,  and  so 
form  the  body  as  that  it '  shall  continue  in  full  life,  and 
with  quick  sense,    in  union  with  the  soul,  in  the  hottest 
fire  that  can  be  imagined,  or  exist  through  endless  ages. 
And  since  the  scripture  speaks  of  them  as  tormented  in 
a  like  of  fire  and  brimstone,  perhaps  we  have   no  reason 
to  conclude  there  will  be  nothing  of  this  kind  ;  or  that 
the  suffering  of  this  kind  will  not  be  so  great,  as  to  equal 
this  representation.  The  scripture  says,  "  What  if  God, 
willing,  (or  determining)  to  show  his  wrath,  andraake  his 
poiver  known,  endureth    with  much    long   suffering  the 
vessels  of  wrath   fitted   to  destruction  ?"*     And  that 
they  "    shall  be  punished  with  everlasting  destruction, 
from  the  presence  of  the  Lord,  and  Jro?n  the  glory  of  his 
power. ''''\     One  way  in  which  God  will  show  his  power 
in  the  punishment  of  the  wicked,   will  be  in  strengthen- 
ing and  upholding  their  bodies  and  souls,    in  suffering 
torments,  which  otherwise  would  be  intolerable  ;  while 
at  the  same  time,  his  power  is  gloriously  manifested  in 
the  manner  in  which  the  punishment  is  to  be  inflicted. 
The  apostle  Peter,  speaking  of  the  day  of  judgment, 
and  the  destruction  of  the  wicked,  says,    "  The  heavens 
*  R^m.  ix.  22;  t  2  Thess.  i.  9. 


Chap.  IV.       The  Eternal  State  of  Misery.  219 

and  the  earth,  which  are  now,  by  the   same  word   are 
kept  in  store,     reserved  unto  lire,  against   the  day   of 
judgment,  and   perdition  of  ungodly   men."      By  the 
heavens  are  generally  meant  in  scripture,  the  sun,  moon, 
and  stars.     These,  with  the  earth,   are  reserved  against 
the  day  of  judgment,   and  for  the  destruction  of  ungodly 
men,    by  being  all  set  on  fire  with  this  earth  :    "  When 
the  heavens  shall  pass  av\  ay  with  a  great  noise,  and  the 
elements  shall  melt  with  fervent  heat  ;    and  the  earth  al- 
so and  the  works  that  are  therein,   shall  be  burnt  up."* 
If  the  heavens,  the  sun,  moon,  and  fixed  stars,    with  all 
the  planets  that  accompany  them,   together  with   this 
earth,    should   be  thrown  together   with  a  tremendous 
crash  and  noise,   so  as  to  make   one  common    mass  of 
liquid  fire,  and  the  wicked  be  cast  into  it  at  the  day  of 
judgment,  to  remain  there  forever  in  this  unquenchable 
fire  ;   it  would  be  agreeable  to  this   description  of  it  by 
Peter,  and  other  passages  of  scripture.     And  perhaps 
this  is  the  most  natural  construction  of  the  words  now 
cited.      This  would  be  a  great  and  amazing  display  of 
onndpotence,   and   represents   the    punishment   of  the 
wicked,   by  their  bodies,  as  very  dreadful  :     but   not 
greater  than  they  will  deserve,  or  than  God  can  inflict, 
and  make  them  strong  to  bear. 

But  be  this  as  it  may,  and  in  whatever  way  or  degree 
the  wicked  will  suffer  j-^ain  by  the  body,  it  is  not  to  be 
doubted,  that  their  mental  pain  and  sufferings  will  be 
the  chief  part  of  their  punishment.  Indeed,  such  a  sit- 
uation and  torture  of  their  bodies,  as  has  been  now  men- 
tioned, is  suited  to  fill  their  minds  with  an  amazing 
sense  of  the  awful  power,  and  dreadful  anger  of  God 
which  must  occasion  inexpressible  mental  terror,  an- 
guish and  torture.  A  great  part  of  the  punishment  of 
the  wicked,  will  consist  in  a  sense  of  the  greatness, 
power  and  terrible  majesty  of  Jehovah,  and  his  wrath, 
and  displeasure  \\  ith  them,  manifested  in  their  proper 
efiects.  This  will  fill  their  minds  with  excruciating 
pain,  and  horror  inexpressible,  while  the  tokens  of  all 
these  are  exhibited  in  the  most  dreadful  manner  to  them, 
in  their  punishment. 

*  2  Peter  iu.  7,  10. 


2^-  The  Eternal  State  of  Misery.        Part  II, 

But  there  are  other  circumstances  and  thhigs,  which 
will  be  dieadtul  ir,gredients  in  the  cup  of  their  punish- 
ment. Their  ou  n  disposition  and  exercises  of  heart, 
their  selfishness  :ind  pride,  and  enmity  to  God,  which 
will  rage  to  a  dreadful  de,^ree,  will  be  a  source  of  con- 
stant misery.  These  will  render  the  shame  and  con- 
tempt which  they  shall  suffer,  most  keenly  painful,  and, 
in  a  sense,  intolerable.  They  will  never  be  in  any  de- 
gree reconciled  to  the  divine  decrees  and  government, 
and  their  dejjendence  on  God,  and  being  absolutely  in 
his  hands  ;  but  all  this  will  be  most  painful  to  them  ; 
they  M'ill  be  disposed  to  justify  themselves,  and  find 
fault  with  the  law  of  God,  and  his  treatment  of  them. 
Their  opposirion  to  all  this  will  be  so  strong  and  con- 
stant, and  their  enmity  will  rage,  so  that  a  constant  con- 
viction in  their*  judgment  and  conscience,  that  God  deals 
justly  with  them,  may  not  take  place  ;  and  they  will 
sometimes,  if  not  continually,  in  the  utmost  rage,  blas- 
pheme the  God  of  heaven.  It  will  be  beyond  our  pres- 
ent conception,  painful  and  tormenting  to  them,  to 
know  that  they  have  not  a  friend  in  the  universe,  and 
never  shall  have  one  who  will  show  them  the  least  kind- 
ness, or  have  any  pity  on  them  :  That  God  is  against 
them  and  will  cast  evil  upon  them,  and  not  spare  :  and 
all  the  inhabitants  of  heaven  highly  approve  of  his  treat- 
ment of  them,  and  praise  him  for  his  righteous  judgments 
in  punishing  them  as  they  see  he  does.  The  conviction 
they  will  have  of  the  happiness  of  the  redeemed,  some 
of  whom  they  despised  and  hated,  when  in  this  world, 
will  excite  their  envy  and  malice  to  a  high  degree ; 
which  are  tormenting  passions,  in  proportion  to  the 
strength  of  their  exercise. 

Their  company  will  add  to  their  misery.  They  will 
not  find  a  friend  among  them  ;  but  all  will  be  full  of  ha- 
tred, rage  and  malice.  The  sight  and  presence  of  the 
devil  and  his  angels,  who  have  had  a  great  hand  in  their 
ruin,  and  who  will  continue  their  ill  will,  and  torment 
them  in  all  the  ways  their  cunning  and  malice  can  in- 
vent, will  be  very  dreadful.  And  whatever  intercourse 
they  may  have  with  those  of  mankind,  who  are  suffering 
with  them,  it  will  give  them  no  relief,  but  add  to  their 
misery.     And  those  who  have  had  the  greatest  connec- 


Chap.  IV.     The  Eternal  State  of  Misery.  221 

tion  with  each  other  in  this  Hfe,  will  be  most  unhappy 
together;  who  have  injured  each  other,  or  been  the 
means  of  their  eternal  ruin.  And  those  companions 
and  supposed  fiiends,  who  have  tempted  and  seduced 
each  other  into  the  practice  of  vice,  and  way  to  ruin, 
will,  by  their  mutual  accusations  and  curses,  be  a  vexa- 
tion and  torment  to  each  other. 

And  all  their  attempts  to  get  relief,  which  may  be 
many  and  constant,  will  be  in  vain,  and  only  add  to 
their  misery.  Every  thought  and  idea  which  passes  in 
their  mind  will  be  a  painful  one.  Reflections  on  what 
they  have  passed  through  in  this  world,  (and  they  must 
think  and  reflect)  on  the  favours  and  comforts  they  had, 
and  the  advantages  they  were  under  to  obtain  salvation, 
and  the  happy  opportunities  which  they  abused  ;  and 
the  counsels,  warnings,  and  admonitions  which  they  had, 
&c.  will  but  increase  their  misery.  And  when  they 
look  forward,  the  assurance  they  will  have,  that  nothing 
better  is  to  come  ;  but  if  there  be  any  change,  it  will  be 
against  them  ;  and  they  must  be  miserable  without  end, 
and  without  hope  !  will  fill  their  minds  with  the 
insupportable  gloom,  anguish  and  horror,  of  absolute 
despair  ;  and  sink  eternally  without  any  possible 
comfort  or  support. 

This  is  a  short  sketch,  and  some  of  the  outlines  of  the 
punishment  and  sufferings  of  the  wicked.  But  Oh  ! 
How  little  can  be  told  !  How  diort  are  all  our  concep- 
tions and  imaginations,  of  the  truth  and  real  greatness 
of  this  infinite  e\'il  !  It  will  take  an  eternity  to  tell !  And 
none  but  the  infinite  mind  does  comprehend  it. 

It  must  be  observed,  however,  that  though  the  pun- 
ishment of  every  one  of  these  will  be  endless,  and  great 
in  degree  beyond  all  present  conception,  and  perhaps 
will  increase  without  end  ;  yet  some  will  suffer  a  much 
greater  degree  of  misery  than  others  ;  and  there  will  be 
a  great  difference  between  them  in  this  respect,  accord- 
ing to  their  different  advantages  and  capacities  while  in 
this  world  ;  to  the  light  and  conviction  they  had,  ac- 
cording to  the  number  of  their  sins,  and  the  differeni; 
degrees  of  criminality  of  them,  &c.  The  omniscient, 
almighty,  and  just  Judge,  will  be  able  and  disposed  to 
weigh  and  adjust  the  crimes  and  guilt  of  every  one  in 

VOL.  II.  29' 


222  7he  Eternal  State  of  Misery,       Part  II. 

exact  and  just  balances,  and  proportion  the  degree  of 
punishment  exactly  to  the  criminality  or  ill  desert  of 
each  one,  by  ordering  every  circumstance  perfectly 
agreeable  to  it. — From  Christ  the  judge,  "  Every  one 
shall  recei\e  the  things  done  in  his  body,  according  to 
that  he  hath  done,  whether  it  be  good  or  bad."* 
Agreeable  to  this,  Christ  says,  it  shall  be  more  tolerable 
at  the  day  of  judgment,  for  Sodom  and  Gomorrah,  than 
for  those  who  reject  the  gospel,  preached  by  him,  or  his 
disciples.  "  And  that  servant  who  knew  his  Lord's 
w  ill,  and  prepared  not  himself,  neither  did  according  to 
his  will,  shall  be  beaten  w  ith  many  stripes.  But  he  who 
knew  not,  and  did  comn)it  things  worthy  of  stripes, 
shall  be  beaten  with  few  stripes.  For  unto  whomsoever 
much  is  given,  of  him  shall  be  much  required."! 


IMPROVEMENT. 

I.  From  the  brief  and  imperfect  view  which  has  now- 
been  given  of  death,  a  separate  state,  judgment,  heav- 
en and  hell,  we  may  reasonably  be  led  to  reflect  upon 
the  infinitely  grand,  important,  and  interesting  scenes 
that  are  before  us,  in  which  every  one  of  the  human  race 
will  haAC  a  part.  A  realizing  view  of  these  will  make 
all  the  things  af.d  concerns  of  time  and  sense,  which  are 
temporal,  and  relate  to  this  state  only,  appear  in  their 
true  littleness  and  vanity  ;  and  to  be  of  no  \a  orth  and 
importance,  any  farther  than  they  relate  to  these  future 
scenes,  and  may  put  us  under  advantage  to  be  prepared 
for  them.  How  reasonable  and  important  is  it  that  we 
should,  with  the  apostles,  and  primitive  christians,  con- 
stantly  look,  aim  at,  and  pursue  the  things  which  are  not 
seen,  and  are  eternal  !| 

II.  How  infinitely  dreadful  is  the  end  of  the  Vv/ick- 
ed!  In  what  an  unspeakably  dangerous  state  is  he  in 
this  world  ?  His  feet  stand  on  slippery  places,  exposed 
to  fall  every  moment  into  endless  destruction,  into 
which  he  will  soon  plunge,  if  he  continue  impenitent 
while  in  the  body.  "  After  his  hard  and  impenitent 
heart,  he  is  treasuring  up  unto  himself  in  this  life,  wrath, 

*  2  Cor.  V.  10.  t  Luke  xii.  47,  48.  4  2  Cor,  iv.  18. 


Chap,  V.  General  Observatiom^  bV.  223 

against  the  day  of  wrath,  and  revelation  of  the  rigliteous 
judgment  of  God."*^ 

How  great  is  the  deliverance  when  any  one  sinner  is 
phicked  as  a  brand  from  tJiis  eternal,  infinitely  dreadful 
lire  !  This  gives  joy  in  heaven.  How  happy  is  he  who 
is  the  instrument  of  turning  any  from  sin  to  righteous- 
ness ;  of  saving  immortal  souls  from  endless  burnings  ! 
What  can  be  more  desirable  and  pleasing  to  a  benevo- 
lent mind !  He  shall  have  an  unspeakable  reward,  and 
shine  as  the  stars  forever  and  ever. 

HI.  How  great,  how  glorious  and  happy  is  the 
"Redeemer  in  being  able  to  save,  and  actually  saving 
multitudes  of  sinners  from  such  infinite  misery,  and 
raising  them  to  such  high  and  endless  happiness  and 
glory  !  How  worthy  is  he  to  be  trusted,  loved  and  hon- 
oured. The  inhabitants  of  heaven  will  be  eternally 
sensible  of  this,  and  say,  "  Worthy  is  the  Lamb  that 
was  slain,  to  receive  power,  and  riches,  and  wisdom, 
and  strength,  and  honour,  and  glory,  and  blessing  ;  for 
thou  was]t  slain,  and  hast  redeemed  us  to  God  by  thy 
blood,  out  of  every  kindred,  and  tongue,  and  people,  and 
nation  ;  and  hast  made  us  unto  our  God,  kings  and 
priests."! 

What  infinite  m  ickedness  and  folly  is  that  of  which 
they  are  guilty,  who  reject  him,  or  cast  the  least  slight 
upon  him,  and  do  not  fly  to  him,  without  delay,  as  a 
refuge  from  the  wrath  to  come  ;  and  for  eternal  happi- 
ness !  Blessed  are  all  they  who  trust  in  him.  Surely  he 
is  infinitely  precious  to  all  them  who  believe. 


CHAP.  V. 

ON    THE    CHURCH    OF    CHRIST. 

Section  I. 

General  Observations  concerning  the  Church  of  Christ, 

THE  word  in  the  original,  hcKMrlx.,  generally  trans- 
lated church,  is  found  above  an  liuliGred  times  in  the 
New  Testament  ;    and  signifies  an  assembly  of  men, 
•  Rom.  ii.  5.  \  Rev.  v.  9, 10, 12. 


224  General  Obseyoations  Part  IT. 

called  and  collected  together,  for  some  special  purpose. 
It  is  used  in  the  scripture,  except  in  a  few  instances,  in 
an  appropriated  sense  for  believers  in  Christ,  or  the 
redeemed,  as  a  collective  body,  or  society,  united  in,  or 
under  him  as  their  head. 

By  the  church  of  Christ  is  sometimes  meant  the  re- 
deemed :  all  who  have  been,  or  shall  be  saved  by 
Christ,  who  shall  at  last  be  collected  into  one  general 
assembly,  society  and  kingdom.  This  is  called  the 
tjimsible^ chwrch,  being  at  present  hid,  and  out  of  our 
sight,  as  those  in  heaven  are  not  seen  by  us  while  in  this 
life,  and  true  believei's,  who  are  on  earth,  cannot  be  cer- 
tainlv  distinguished  from  others  who  are  not  such. 

The  church  of  Christ  on  earth  consists  of  those  who 
are  united  together  as  professed  friends  to  Christ,  and 
believers  in  him,  and  are  under  explicit  engagements  to 
serve  him,  and  attend  upon  all  his  institutions  and  ordi- 
nances, and  to  watch  over,  and  assist  each  other ;  in- 
cluding both  parents  and  their  children.  This  is  called 
the  liisibk  church  of  Christ,  as  it  is  a  society  erected  in 
the  view  of  man,  and  consists  of  members,  who  are 
visibly,  or  in  appearance,  among  the  number  of  the 
saved,  and  real  friends  to  Christ,  though  many  of  them 
may  not  be  really  such. 

This  church  is  considered  as  one  common  catholic 
society,  comprehending  all  visible  christians  in  the  world, 
composed  of  numerous  particular  societies,  or  assem- 
blies of  christians,  in  different  places  ;  and  which,  by  a 
succession  of  members,  will  continue  the  same  society 
or  church,  to  the  end  of  the  world.  This  is  meant  by 
the  church,  when  Christ  says  to  Peter,  "  And  I  say  un- 
to thee,  that  thou  art  Peter,  and  upon  this  rock  I  will 
build  my  church,  and  the  gates  of  hell  shall  not  prevail 
against  it."*  And  the  word  is  used  in  this  sense,  in 
n^any  other  places. — But  every  distinct  society  of  visible 
believers,  agreeing  and  united  together  to  attend  on  the 
worship  and  ordinances  of  Christ,  is  called  a  church. 
As  the  church  at  Antioch  ;  the  church  at  Ephesus  ;  the 
churches  in  Judea  ;  the  churches  of  Galatia  ;  all  the 
churches,   &c. 

*  Matt.  xvi.  19. 


Chap.  V.     Concerning  the  Church  of  Christ.         225 

Wherever  a  number  of  persons  voluntarily  unite  to- 
gether, under  the  profession  of  believers  in  Christ,  and 
friends  to  him,  to  attend  upon  his  institutions  and  ordi- 
nances, according  to  his  directions  and  commands,  they 
are  a  visible  church  of  Christ,  so  long,  and  so  far,  as  they 
appear  to  embrace  and  maintain  the  great  and  essential 
truths  of  Christianity  ;  and  to  live  in  some  good  measure 
agreeable  to  them. 

Concerning  the  church  of  Christ  in  general,  his  visible 
church  in  this  world,  and  such  a  particular  church,  the 
following  things  may  be  observed,  in  order  to  give  a 
more  clear  idea  of  the  subject,  and  to  show  the  reaso'.i 
and  importance  of  it. 

1.  It  is  reasonable  and  important,  that  the  friends  of 
the  Redeemer  should  be  his  professed  friends  ;  and 
that  they  should  unite  in  a  profession  of  faith  in  him,  and 
publicly  espouse  his  cause  and  interest  in  the  world  ;  and 
in  assisting  each  other,  as  his  servants,  and  in  attending 
upon  his  institutions,  and  obeying  his  commands  ;  here- 
by distinguishing  themselves  from  the  rest  of  mankind. 
— Accordingly,  Christ  has  enjoined  upon  his  friends  and 
disciples,  to  confess  him  before  men,  and  to  form  them- 
selves into  a  public  society,  or  particular  societies,  by 
which  they  shall  be  as  a  city,  that  is  set  on  a  hill,  which 
cannot  be  hid  ;  the  light  of  the  world,  to  shine  before 
all  men.* 

2.  The  church  of  Christ  is  a  free,  voluntary  society, 
in  opposition  to  any  force  or  compulsion  used  to  oblige 
the  members  of  it  to  join  and  come  into  it,  contrary  to 
their  consent  and  free  choice.  All  are  invited  to  be 
members  of  it,  and  none  are  to  be  rejected,  who  appear 
to  be  willing  to  come  and  to  conform  to  the  rules  which 
Christ  has  given  ;  and  none  who  have  been  received, 
are  to  be  rejected  and  cast  out,  who  choose  to  continue 
members,  unless  they  behave  disorderly,  and  refuse  to 
obey  the  laws  of  Christ. 

3.  Jesus  Christ  is  the  sole  legislator  and  ruler  in  his 
church.  No  particular  church,  or  the  church  in  gene- 
ral has  any  authority  or  right  to  make  any  laws  or  rules 
in  order  to  govern  or  regulate  the  church,  or  individual 
members  of  it ;    but  are  commanded  to  attend  to  those 

*  'm.Vs.  X,  32.    V.  14,  15,  Ifir 


226  General  Obsertiatwns  Part  IL 

which  Christ  has  given,    and  obey   and  execute  theiii 
only. 

The  church  is  not  a  worldly  society  ;  and  is  not  to 
be  ruled  or  regulated  by  ci\  il  laws,  or  rulers  ofpoliticalj 
worldly  societies  ;  such  rulers  have  no  more  authority 
in  the  church,  than  any  other  member  of  it.  '1  he  visi- 
ble church  is  called  in  scripture,  "  The  kingdom  of 
heaven  ;  the  kingdom  of  God,  and  of  Christ,"  who 
said,  *'  My  kingdom  is  not  of  this  world."  It  is  a  dis- 
tinct, and  entirely  different  society  and  kingdom,  from 
civil,  worldly  societies  or  kingdoms,  and  cannot  be 
connected  with  them,  so  as  to  be  in  any  respect  or  de- 
gree, dependent  on  them,  or  have  any  alliance  with  them. 
The  church  wants  no  support  from  ci\  il  authority,  and 
ought  not  to  be  governed  or  controlled  in  any  respect,  by 
the  civil  magistrate.  When  he  attempts  this,  ai>d  to 
make  laws  to  govern  or  regulate  the  church  of  Christ, 
he  invades  the  rights  of  Christ,  and  usurps  the  authority 
which  belongs  only  to  the  Head  of  the  church,  who  is 
the  sole  ruler  in  it. 

The  church  when  it  is  regnlated  by  the  laws  of 
Christ,  and  obedient  to  him,  is  friendl}  to  human,  civil 
society  ;  and  Christ  commands  his  subjects,  the  mem- 
bers of  his  church,  to  obey  magistrates,  and  seek  to 
promote  the  peace  and  greatest  good  of  such  societies  ! 
And  all  they  expect  or  desire  from  the  civil  magistrate, 
is  to  be  protected  in  the  eiijoyment  of  their  civil  rights, 
and  their  religion,  so  long  as  they  are  not  injurious  to 
their  neighbours,  and  live  quiet  and  peaceable  lives. 

4.  Every  member  of  the  church  has  a  right  to  judge 
for  himself  what  are  the  laws  of  Christ,  and  what  is  his 
duty,  being  accountable  to  none  but  Christ  for  his 
judgment  and  conduct;  and  none  have  a  right  or  au- 
thority to  dictate  to  him,  or  control  him  in  these  matters. 
In  matters  wherein  the  church  as  a  body,  are  to  decide, 
and  act,  they  must  be  determined  by  the  voice  of  the 
major  part,  or  the  greatest  number  of  the  members,  as 
is  done  in  other  societies  ;  this  being  considered  as  the 
voice  and  determination  of  the  church.  And  if  they  be 
not  unanimous  in  any  thing  to  be  determined  by  the 
church,  they  who  dissent  from  the  judgment  of  the 
majority,  must  submit  and  conform  to  them ;    unless 


Chap.  V.     Concerning  the  Church  of  Christ,        227 

the  judgment  and  conduct  of  the  church  appear  to  them 
so  incoiiisibtent  w  ith  the  truili,  and  the  law  s  of  Christ, 
that  it  is  his  command  and  their  duty,  to  refuse  to  con- 
form, and  to  lea\e  and  renounce  the  church.  Jn  this 
case,  no  one  has  any  right  to  control  them. 

5.  The  visible  church,  the  kingdom  of  heaven,  or 
the  kingdom  of  God,  was  small  in  the  beginning  of  it  ; 
but  is  to  increase  and  grow,  till  it  shall  be  great,  and 
fill  the  world,  and  all  nations  shall  come  into  it,  and  be 
members  of  it ;  and  shall  continue  forever  the  only, 
most  happy  and  glorious  society  and  kingdom.  God 
has  hud  a  church  in  the  \\  orld  ever  since  the  apostasy 
of  man. — Before  the  flood,  there  were  the  sons  of  God, 
distinguished  from  the  rest  of  mankind,  who  called  oa 
the  name  of  the  Lord.  It  continued  in  the  family  of 
Noah,  and  some  of  his  descendants,  till  the  days  of 
Abraham,  when  it  was  more  particularly  formed  in  his 
family  ;  and  farther  established  and  regulated  among 
those  who  descended  from  him,  the  people  of  Israel. 
When  the  christian  dispensation  took  place,  the  church 
put  on  a  new  form  in  many  respects,  though  it  was  the 
same  church,  as  to  the  essentials  of  it,  and  was  still  the 
church  of  Gcd,  ihe  church  of  Christ. 

The  christian  church,  consisting  of  the  professed  fol- 
lowers of  Christ,  was  small  in  the  beginning  of  it  ;  but 
Christ  foretold  that  it  should  grow,  and  become  great, 
and  promised,  that  it  hould  continue  and  live  on  earth, 
to  the  end  of  the  world.  He  said  the  gates  of  hell. 
{Hades,  death)  should  not  prcNail  againsi  it  :  That  is, 
that  it  should  not  die,  or  cea-e  to  be  a  visible  church  on 
earth.  He  represented  the  growth  of  it,  till  it  should 
cover  the  earth,  and  fill  the  world,  by  the  following^ 
similitudes.  "  The  kingdom  of  heaven  is  like  to  a  c^rain 
of  mustard  seed,  which  a  man  took  and  sowed  in  his 
field  :  Which  indeed  is  the  least  of  all  seeds  ;  but  when 
it  is  grown,  it  is  the  greatest  among  herbs,  and  becom- 
eth  a  tree  ;  so  that  the  birds  of  the  air  come  and  lodge 
in  the  branches  thereof.  Another  parable  spake  he  unto 
them.  The  kingdom  of  heaven  is  like  unto  leaven, 
which  a  woman  took  and  hid  in  three  measures  of  meal, 
till  the  whole  was  leadened."* 

•  Matt.  xiii.  31,  32,  33, 


228  General  Observations  Part  IL 

6.  Tlie  visible  church  of  Christ  is,  and  will  be,  in  an 
imperfect  state,  and  in  a  greater  or  less  degree,  impure 
and  corrupt  while  in  this  world.  All  the  members  of  it 
are  in  a  great  degree  imperfect,  corrupt  and  sinful ; 
and  many,  w  ho  are  totally  corrupt  and  enemicb  to  Christ, 
are  professed  ar»d  visible  friends  to  him,  aad,  as  such,  are 
admitted  into  his  church.  Christ  has  not  made  any 
provision,  by  which  unworthy  persons,  who  are  not  his 
friends  at  heart,  can  be  excluded  from  his  church  in  this 
world,  so  long  as  there  are  such  who  put  on  the  outward 
appearance  and  profession  of  friendship  and  submission 
to  him,  and  offer  themselves  to  join  the  society.  He 
has  not  constituted  any  infallible  judges  to  determine 
who  shall  be  admitted  into  his  visible  church,  who  are 
able  to  detect  every  hypocrite,  and  reject  all  who  are 
unworthy  members.  When  the  utmost  care  is  taken, 
and  the  rules  of  Christ  with  respect  to  this  are  faithfully 
regarded  and  practised,  still  the  heart  cannot  be  certain- 
ly known  :  and  christians  must  act  according  to  the 
visibility,  or  outward  appearance  and  profession  of  friend- 
ship to  Christ,  which  hypocrites  may  put  on,  and  so  be 
admitted  into  the  church,  who  have  no  right  to  a  place 
there  in  the  sight  of  God.  And  the  members  of  partic- 
ular churches  may  be,  and  often  are,  so  injudicious  and 
careless,  as  to  admit  members  which  are  visibly  unqual- 
ified, and  ought  not  to  be  admitted  ;  by  which  the 
church  becomes  more  and  more  corrupt,  and  proper 
discipline  is  not  kept  up ;  and  those  who  ought  to  be 
cast  out  are  tolerated  :  And  by  degrees,  through  the 
influence  of  erroneous  teachers,  great  errors  may  be  im- 
bibed and  maintained,  and  corrupt  and  evil  practices 
take  place  ;  and  many  customs  and  rites  be  introduced, 
which  Christ  has  not  commanded  ;  but  are  the  inven- 
tions and  commandments  of  men  of  corrupt  minds,  by 
which  the  purity  and  beauty  of  the  church  is  greatly 
tarnished. 

Particular  churches,  and  the  visible  church  of  Christ 
in  general,  may  become  in  a  great  degree  corrupt  in 
some  or  all  those  things  :  and  yet  be,  and  continue  the 
visible  church  of  Christ.  And  it  is  difficult  to  determine 
how  far  a  particular  church,  or  the  church  in  general, 
may  be  corrupted  and  deviate  from  the  laws  of  Christ, 


Chap.  V.     Concerning  the  Gliurch  of  Christ.        229 

and  yet  be  visibly  a  church  of  Christ,  so  as  to  have  a 
right  to  be  considered  and  acknowledged  to  be  a  true 
church,  though  corrupt  and  wrong  in  many  things.  In 
this  case,  particular  christians  mustjudge  for  themselves; 
and  particular  churches  must  judge  of  other  churches  ; 
and  great  caution  and  prudence  ought  to  be  used  : 
Every  one  ought  to  judge  and  act  right,  and  according 
to  the  rules  \vhich  Christ  has  given  in  this  case,  and  all 
are  accountable  to  him  for  their  opinion  and  conduct. 

A  church  may  doubdess  become  so  corrupt,  and  g6 
off  so  far  from  the  faith  and  practice  of  true  christians, 
and  sink  so  far  into  gross  errors  and  open  conduct, 
contrary  to  the  gospel,  and  the  express  commands  of 
Jesus  Christ,  as  that  it  ought  to  be  rejected,  as  not  a 
visible  church  of  Christ ;  and  his  commands  to  his 
faithful  followers,  may  be,  *'  Come  out  from  among 
them,  and  be  ye  separate,  and  touch  not  the  unclean 
thing,  and  I  will  receive  you."*  The  church  of  Rome, 
or  the  papal  church,  has  doubtless  been  visibly  not  a 
true  church  of  Christ  for  many  years  :  It  has  been  so, 
perhaps,  ever  since  the  time  of  the  reformation  from 
popery.  Though  it  was  really  a  corrupt,  false  church 
before  ;  yet  it  was  not  visibly  so,  till  the  marks  of  a  false 
charch  were  clearly  discerned,  and  it  was  known  to  the 
reformed  visible  church  of  Christ  to  be  the  beast,  and  the 
great  harlot  described  in  the  Revelation.  Then  the  voice 
of  Christ  was  heard  speaking  to  them,  "  Come  out  of 
her,  my  people,  that  ye  be  not  partakers  of  her  sins,  and 
that  ye  receive  not  of  her  plagues."  And  then  she  was 
visibly  and  publicly  excommunicated  by  Christ  and  his 
visible  church  ;  and  consequently  was  no  longer  a  visi- 
ble church  of  Christ,  but  the  contrary. 

The  reformed  church,  or  the  different  churches  which 
have  taken  place  in  the  protestant  world,  upon  the 
reformation  from  popery,  and  since,  are  far  from  being 
wholly  purified  from  a  great  mixture  of  error,  and  from 
practices  which  are  not  according  to  revealed  truth  ; 
and  which  would  cease,  were  they  to  be  conformed  to 
the  pattern  described  in  the  word  of  God  :  Some  are 
nearer  the  rule,  and  others  farther  from  it ;  and  man^ 

▼OL.  ij.  30 

•.  2  Cor.  vL  17. 


2130         Concerning  the  Ghnrck  of  Christ.       Part  II. 

aY  *  doubtless  greatly  degenerated  from  what  they  once 
wei  •^.  And  it  is  probdble,  that  the  spirit,  maxims  and 
practio"s  of  Antichrist,  or  that  are  really  antichris^ian, 
do  take  ^:^Iace,  in  a  greater  or  less  degree,  in  all  these 
churches,  i:t  this  day  ;  and  that  they  will,  the  most  of 
them  at  least,  grow  more  and  moi'e  corrupt  in  doctrine 
and  practice,  till  they  become  like  the  incurable  leprous 
house  in  Israel,  which  was  ordered  to  be  wholly  demol- 
ished, that  another  might  be  built  in  the  room  of  it.  So, 
when  the  millennium  comes  on,  these  corrupt  churches, 
which  will  be  too  far  sunk  in  error  and  sinful  practices, 
to  be  patched  up  and  healed,  will  be  removed  and  van- 
ish away,  sharing  with  Antichrist  in  ruin,  and  giving 
way  to  a  church  which  shall  be  built  upon  the  gospel 
plan.  Then  the  bride,  the  Lamb's  wife,  will  put  on  her 
beautiful  garments,  and  arise  and  shine  in  the  light  that 
shall  then  come,  and  the  glory  of  the  Lord  which  shall 
rise  upon  her.*  But  even  then,  the  visible  church  will 
not  be  perfect  in  the  beauty  of  holiness ;  though  the 
uncircumcised  and  unclean  may  no  more  enter  into 
it,-]-  yet  not  one  of  the  members  will  be  perfectly  holy. 
The  most  perfect  beauty  and  glory  of  the  church  will 
not  take  place  till  after  the  resurrection. 

Those  of  different  denominations  and  churches,  in  the 
christian  Morld,  who  believe  and  expect  there  will  be  a 
irore  perfect  state  of  the  church  in  the  millennium,  are 
disposed  to  think,  that  the  denomination  and  particular 
church  to  which  they  belong,  will  be  the  pattern  ;  and 
that  all  christians  will,  in  that  day,  conform  to  that,  and 
that  those  things  in  which  others  differ  from  them,  both 
with  respect  to  doctrine  and  practice,  will  then  be  relin- 
quished and  cease.  But  most  of  them,  if  not  all,  will 
be  greatly  disappointed  in  their  views  and  expectations 
with  respect  to  this.  A  church  will  then  arise,  which 
will  have  all  that  is  good,  right  and  excellent,  in  the  dif- 
ferent denominations  and  churches,  that  exist  now,  ov 
have  been  ;  and  will  renounce  all  the  superstitions  and 
corruptions,  in  principle  or  practice,  vvhich  have  taken 
place.  Blessed  are  all  they,  who  are  real  members  of 
the  invisible  church  of  Christ. 

*^"  See  the  Dissertation   on  the  Millennium,  subjoiaed  to  this  Systenri. 
•f  Isaiah  Hi.  1. 


Gil  AT.  V.     Conccrmng  the  Ojjicers  of  a  Church.       231 

Section  II. 
Concerning  the  Officers  of  a  Church. 

EVERY  distinct  and  particular  church,  in  order  to 
be  complete,  and  properly  organized,  must  have  offi- 
cers, or  persons  distinguished  from  the  members  in 
general,  by  being  chosen  and  appointed  to  particular 
service  and  duties,  who  are  to  superintend  the  affiiirs  of 
the  church,  to  preside  and  act  a  particular  part,  in  teach- 
ing and  exhortation,  and  administering  the  ordinances 
Avhich  Christ  has  appointed  ;  and  taking  particular  care 
of  the  temi>orals  of  ihe  church. 

Of  these,  pastors,  elders,  presbyters  or  bishops,  arc 
the  first  and  most  important.  By  these  names,  not  dif- 
ferent orders,  higher  and  lower,  or  different  offices,  are 
meant ;  but  one  and  the  same  person,  in  one  and  the 
same  office,  is  called  by  all  these  names  ;  and  therefore 
they  denote  the  same  office.  This  has  been  abundantly 
proved  by  many  who  have  attended  to  the  subject ; 
therefore   it  is  needless   particularly  to  attend  to  it  here. 

The  apostles  were  a  distinct  and  superior  order  of 
men,  al^d  appointed  by  Christ  immediately,  as  extraor- 
dinary officers,  to  constitute  the  first  churches,  and  to 
give  infallible  rules  and  laws  to  them,  by  which  they 
were  to  be  regulated  and  governed  :  In  which  extraor- 
dinary office  they  had  no  successors.  The  apostles  were 
elders,  or  presbyters,  or  bishops,  and  more  ;  they  were 
appointed  immediately  by  Christ,  as  infallible  judges 
and  dictators  to  the  churches.  They  ordained  presby- 
ters or  bishops,  as  beijig  such  themselves,  in  their  ordi- 
nary capacity  ;  but  their  extraoidinary  commission  was 
not,  nor  could  be  transmitted  to  others  ;  but  died  with 
them  :  And  there  have  been  no  apostles  in  the  church 
since  their  death  ;  nor  will  there  be  any  such  officers 
again  in  the  church,  to  the  end  of  the  world. 

The  apostles  ordained  elders  or  bishops  in  the  church- 
es which  they  constituted,  who  were  first  chosen  by  the 
members  of  these  churches,  or  they  did  it  with  their 
consent.  "  And  when  they  had  ordained  them  elders  in 
every  church,  and  prayed  with  fasting.,   they  comnieni»? 


S3 2  Concerning  ihe  Officers  Part  \1, 

ed  them  to  the  Lord,  on  whom  they  believed."*  The 
word  in  the  original,  here  translated,  ivhen  they  had  or- 
dained^ ;^t}f»leiiii(r»y%,  signifies  to  point  out  persons 
by  lilting  up  of  haiids,  or  voting,  and  the  sense  has 
been  given  in  the  following  words  :  "  When  they  had, 
with  the  concurrent  suffrage  of  the  people,  constituted 
presbyters  for  them  m  every  church  ;"t  or,  "  They  or- 
dained them  elders  by  the  votes  of  the  people.  "J  The 
old  English  Bible  translates  it,  "  When  they  had  ordain- 
ed them  elders  by  election. "§  This  is  essential  to  a 
free  society  of  any  kind,  that  the  members  of  it  should 
choose  their  own  office  rs.  There  must  be  one  or  more 
elders  in  every  church,  in  order  to  furnish  it  to  all  the 
duties  and  transactions  of  a  church,  and  to  have  it  com- 
plete. From  the  above  quoted  passage  it  appears,  that 
one  elder  was  ordained  in  every  church,  if  not  more. 
It  appears  .also,  from  the  addresses  which  Christ  sent  to 
the  se\  en  churches  in  Asia,  by  his  servant  John,  that 
there  was  but  one  elder  in  each  of  these  churches,  who 
is  called,  the  angel  oj  the  church. 

The  business  ofdiis  office  is  to  preside  in  all  the  trans- 
actions of  the  church  ;  to  administer  the  ordinances  of 
Christ,  to  preach  the  gospel,  and  lead  in  the  public 
worship  of  the  church  :  "  Giving  themselves  constant- 
ly to  prayer,  and  to  the  ministry  of  the  word."||  To 
teach,  exhort,  warn,  reprove  and  rebuke,  publicly  and 
more  privately.  The  qualifications  and  character  of 
these  elders  or  bishops  are  particularly  given  and  stated 
by  the  apostle  Panl,  in  his  letters  to  Timothy  and  Titus. 
These  pastors  or  bishops,  being  chosen  by  the  church, 
lue  consiituted  officers,  by  being  publicly  ordaii^ed  to 
that  office,  by  some  other  elders  or  elder,  by  laying  on 
of  hands.*il  Thus  Timothy  and  Titus  were  directed  by 
the  apostle  Paul  to  ordain  elders.** 

It  has  been  supposed  by  some,  that  the  right  and  pow- 
er to  ordain  their  pastors  or  bishops,  is  in  the  churches  ; 
at  least  that  it  is  not  wholly  lodged  in  the  hands  of  the 
elders,  and  confined  to  them  :  And  there  have  been 
some  instances  of    the  ordination  of  ministers  by  the 

*  Acts  xiv.  23.  \  Doddridge  on  the  place.  \  Mr.  Harrington. 

*R  See  Doddridge's  note  on  this  verse.      ||  Acts  vi   4.     X  \  Tim.  iv.  14. 
;       V.  22,    2  Tim.  i^  6.        *•  1  Tim.  v.  22.    2  Tim.  ii.2.     Tit.  i.  5, 


Chap.  V;  Of  the  Church,  233 

brethren  of  the  church,  without  the  assistance,  or  even 
the  presence  of  any  other  elder  or  pastor  of  a  church. 
But  there  does  not  ap^xrar  to  be  any  example  of  this,  or 
warrant  for  it  in  the  scripture.  It  is  said,  if  the  church 
have  no  authority  or  right,  to  constitute  and  ordain  their 
own  officers,  then  there  must  be  an  uninterrupted  suc- 
cession of  ministers,  from  the  apostles  to  the  end  of  the 
world  ;  and  if  this  chain  of  succession  be  once  broken 
or  interrupted,  it  cannot  be  renewed  again  ;  but  the 
succession  must  necessarily  cease,  and  there  can  be  no 
more  ministers  and  oHiccrs  in  die  church  to  the  end  of 
the  world.  To  this  it  may  be  answered,  that  if  this  be 
an  appointment  of  Jesus  Christ,  a  constitution  which  he 
has  made,  that  his  church  shall  be  furnished  with  minis- 
ters, by  such  a  succession  from  one  to  another ;  then  he 
A\ill  take  care,  that  it  shall  never  be  interrupted,  but  shall 
be  continued,  so  long  as  there  is  a  church  on  earth. 

But  to  this  it  has  been  said,  Uiat  we  have  no  evidence, 
that  such  succession  has  not  in  fact  been  interrupted 
many  times  ;  and  not  one  minister  or  elder  at  this  day 
can  prove,  or  have  any  evidence  himself,  that  he  has 
been  ordained,  by  one  or  more,  who  have  received  this 
right  and  power,  to  ordain  by  an  uninterrupted  succes- 
sion fiom  the  apostles  ;  which  he  ought  to  have,  in  or- 
der to  be  satisfied,  that  he  has  a  right  to  act  in  this  office  ; 
and  to  be  able  to  prove  it  to  others,  in  order  to  their  re- 
ceiving and  treating  him  as  an  elder.  Besides,  if  this 
succession  could  be  proved,  it  must  be  brought  down 
through  the  hands  of  the  pope,  and  the  false  antichristian 
church,  w  hich  is  not  the  church  of  Christ ;  and  neces- 
sarily  interrupts  the  succession  of  the  ministers  of  Christ. 

Upon  (his  the  following  things  are  to  be  observed. 

1.  If  there  be  evidence  from  the  scriptures,  that  such 
an  order  and  succession  of  men,  as  officers  in  the  church, 
has  been  instituted  by  Christ,  and  is  implied  in  the  com- 
mission which  he  gave  to  his  disciples,  "  Go  ye,  and 
teach  all  nations,  baptizing  them  in  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Ghost*;  teach- 
ing them  to  observe  all  things,  w  hatsoever  I  have  com* 
manded  you  :  And  lo  I  am  nvithyou  airway,  even  imlo  the 
end  of  the  ivorld^-* — This  is  sufficient,  positive  proof, 
*  Matt,  xxviii.  19,  20: 


234  Concerning  the  Officers  Part  II. 

that  such  a  succession  of  ministers  does  in  fact  take 
place  in  the  visible  church  of  Christ  ;  and  that  this 
commission  has  been  transmitted  down  from  one  to 
another,  from  that  time  to  this  day  ;  and  this  succession 
has  not  been  interrupted,  and  vviil  not  be,  to  the  end  of 
the  world.  This  therefore  may  safely,  and  with  all  de- 
sirable certainty,  be  taken  for  granted,  without  any  far- 
ther positive  proof,  by  every  minister  of  the  gospel  ;  un- 
less there  be  strong  positive  evidence,  that  such  succes- 
sion has  been  interrupted,  with  respect  to  him  ;  and  that 
he  has  been  irregularly  introduced  to  that  office,  by  him 
or  them,  who  have  not  had  their  commission  and  author- 
ity to  ordain,  handed  down  by  succession,  from  the 
apostles  to  them. 

Therefore,  since  the  above  recited  commission  im- 
plies, that  there  should  be  a  succession  of  officers  in  the 
church  to  the  end  of  the  world,  to  proselyte,  baptize, 
and  teach  men,  to  observe  the  institutions  and  commands 
of  Christ,  to  whom  he  has  promised  his  presence  and  as- 
sistance :  and  since  the  apostles  appear  to  understand 
their  commission  in  this  light,  and  to  practise  upon  it 
accordingly,  by  ordaining  elders  in  e\  ery  church  which 
they  formed  :  and  elders  or  presbyters,  oidained  otherii 
by  laying  on  their  harids  ;  and  they  who  were  so  ordain- 
ed ^^ere  directed  to  commit  the  gospel,  that  is,  the 
preaching  and  dispensation  of  it,  "  to  faithful  men,  v  ho 
should  be  able  to  teach  others  also ;"  and  to  lay  hands 
upon  them,  not  suddenly,  but  after  proper  examination 
and  acquaintance  ;*  which  can  be  nothing  less  or  more 
than  ordaining  them  to  the  work  of  the  ministry  :  And 
Titus  is  directed  to  ordain  elders  in  every  city  in  the 
island  of  Crete  :t  Since  all  this  is  evident,  and  certainly 
so  ;  and  there  can  nothing  be  found  in  the  scripture  to 
contradict  such  a  succession  appointed  by  Christ,  or  in 
the  least  inconsistent  \\  ith  it ;  it  may  and  ought  to  be 
considered  as  positive  evidence  that  there  is,  in  fact, 
such  an  uninterrupted  succession,  sufficient  to  satisfy 
the  jud,^Tient  and  conscience  of  an  honest  man,  who  is 
ordained  to  the  work  of  the  evangelical  ministry,  that  he 
has  derived  his  ordination  and  commission  from  Christ, 
by  an  uninterrupted  succession  ;  unless  there  be  posi- 
tive proof  to  the  contrary,  with  respect  to  his  ordination,. 

*  1  Tun.v.  22.    2  Tim.  U.  2.  f  Titus U 5; 


Chap.  V.  Of  the  Church.  235 

2.  Though  the  succession  of  ordinations,  in  order  to 
its  being  uninterrupted,  must  come  through  the  hands  of 
the  pojje,  and  the  ministers  of  the  church  of  Rome, 
(which  is  not  certain,  as  it  has  been  shown,  how  it  might 
be  transmitted  down  by  others,  who  were  not  members 
of  that  church)  yet  this  affords  no  positive  proof,  that 
a  proi^er,  uninterrupted  succession  has  not  taken  place. 
A  visible  church  may  be  very  corrupt,  and  yet  be  a  vis- 
ible church  of  Christ,  and  the  public  administrations 
and  acts  of  the  officers  of  it,  authentic  and  valid.  And 
who  can  prove,  that  the  pope,  and  his  adherents,  were 
visibly  antichrist,  and  that  the  church  of  Rome  was  vis- 
ibly, not  the  church  of  Christ,  but  a  false  church,  and 
was  really  and  properly  renounced  and  excommunicat- 
ed, by  the  true  church  of  Christ,  before  the  time  of  the 
reformation  from  popery  ?  During  the  preceding  dark 
times,  there  was  not  light  enough,  even  among  real 
christians  in  general,  to  render  that  church  visibly  not 
the  church  of  Christ ;  and  so  long  as  this  was  the  case, 
the  officers,  the  ministers  in  that  church,  were  visible 
ministers  of  Christ,  and  their  visible  acts,  their  ordina- 
tions, &c.  were  valid,  notwithstanding  they  vv^ere  very 
corrupt  and  wicked.*  When  the  reformation  came  on, 
light  arose  and  increased,  and  the  great  corruptions  and 
wickedness  of  the  church  of  Rome,  and  of  particular 
churches,  included  in  it  ;  and  the  irregularity  and  wick- 
edness of  the  officers  of  it,  and  of  their  administrations, 
were  clearly  seen  and  exposed  ;  and  they  were  admon- 
ished, and  great  pains  were  taken  to  convince  and  reform 
the  pope  and  his  clergy,  and  all  orders  and  degrees  of 
men  in  that  church.  But  they  who  still  adhered  to  that 
diurch    w  ere  deaf  and  obstinate,   and  refused  to  repent 

•  A  minister  in  the  purest  church  may  be  a  very  wicked  man,  and 
practise  abominable  vices  :  But  so  long  as  this  is  not  visible  and  known, 
he  is  a  visible  minister  of  Christ,  and  his  public  administrations  are  as 
authcnric  and  valid,  as  those  of  any  other  minister,  until  he  is  detected, 
and  his  wickedness  becomes  visible,  and  he  is  deposed  from  his  office  in 
the  church,  by  those  who  have  a  right  to  do  it,  accordinp;  to  the  laws  of 
Christ.  So  the  church  of  Rome  was  visibly  a  church  of  Christ,  till  there 
was  light  to  discover,  or  eyes  to  see  the  corruptions  and  wickedness  of  it, 
and  the  veil  and  covering  was  taken  off,  so  that  the  marks  of  the  beast, 
and  the  great  harlot,  described  in  the  scripture,  were  publicly  seen  to  be 
upon  it ;  and  events  took  place,  by  which  it  was  visibly  rejected  by  Christ, 
For  the  great  apostasy,  of  which  tho  membars  of  it  had  been  guilty,  ami 
^ho  continued  visibly  impenitent. 


23Q  Concenting  the  Officers  Part  II. 

and  reform.  Upon  which,  those  who  were  convinced 
of  the  errors  and  wickedness  of  that  church  came  out 
and  separated  from  it,  and  formed  other  churches  more 
agreeable  to  the  word  of  God  ;  among  whom  there 
were  ministers,  or  numbers  of  the  clergy,  who  had  been 
ordained  in  the  church  of  Rome,  while  that  was  visibly 
a  church  of  Christ.  They,  by  the  consent  of  the 
reformed  churches,  took  the  oversight  of  them,  and 
administered  ordinances,  and  ordained  others  to  be 
elders  in  the  churches  ;  and  in  this  way,  an  uninterrupt- 
ed succession  of  ordinations  and  ministers  in  the  protes- 
tant  churches  in  general  has  taken  place  ;  and  may 
continue  down  to  the  end  of  the  world  ;  and  certainly 
will,  if  this  be  the  will  and  appointment  of  Christ ; 
though  the  church  of  Rome  should  be  considered  noiv^ 
not  the  visible  church  of  Christ,  and  properly  excommu^ 
nicated,  agreeable  to  the  laws  of  Christ ;  and  though 
there  may  have  been  some  instances  of  irregular  ordina- 
tions, and  which  have  not  taken  place  in  this  succession, 
in  some  protestant  churches. 

3.  There  is  satisfactory  and  abundant  evidence  from 
history,  and  otherwise,  that  it  has  been  the  general,  if 
not  the  universal  custom  of  the  churches,  to  ordain  min- 
isters by  the  laying  on  of  the  hands  of  others,  who  were 
before  so  ordained  ;  and  that  great  care  has  been  taken 
to  keep  up  a  succession  in  this  way.  And  even  those 
churches  who  have  believed  they  had  the  power  of  ordi' 
nation  of  their  ministers,  wid^in  themselves,  have  gener- 
ally thought  it  most  regular  and  proper,  to  have  them 
ordained  by  other  ordained  ministers,  when  and  where 
this  was  practicable.  And  there  have  been  very  few  in- 
stances of  ordinations  performed  \vithout  the  assistance 
of  one  or  more,  who  had  been  before  ordained  in  this 
way  ;  and  if  there  have  been  any  such,  they  have  had  no 
influence  to  interrupt  a  general  and  almost  universal  suc- 
cession of  ordinations  by  the  hands  of  presbyters,  from 
the  apostles  down  to  this  time. 

When  all  this  is  well  considered,  will  it  not  be  evi- 
dent, that  every  minister  of  the  gospel,  who  has  been  or- 
dained by  the  hands  of  presbyters,  or  bishops,  or  at 
least  of  one,  by  whatever  name  they  or  he  may  be  called, 
Ijas  good  warrant  to  consider  himself  and  act  as  a  visible 


Chap.   V.  Of  the  Church.  23'7 

minister  of  Christ,  who  has  received  his  commission  and 
authority  for  this  from  Christ,  by  an  uninterrupted  suc- 
cession, unless  there  be  good,  positive  evidence,  that  this 
cannot  be  true,  with  respect  to  himself ;  he  being  a 
known  exception  from  what  has  generally,  and  almost 
universally  taken  place  ? 

It  has  been  objected  to  the  doctrine  of  an  uninterrupt- 
ed succession,  as  necessary  to  continue  this  order  of 
officers  in  the  church,  that  this  will,  in  many  instances, 
put  it  beyond  the  power  of  christians  to  obtain  ministers 
or  pastors,  so  as  to  be  a  regular  church,  and  hav^  the 
ordinances  of  baptism  and  the  Lord's  supper  adminis- 
tered to  them.  A  number  of  christians  may  be  cast 
away  on  a  desolate  island,  and  be  obliged  to  live  there, 
where  they  cannot  obtain  a  pastor,  unless  they  can  or- 
dain him  themselves,  and  give  him  authority  to  perform 
all  the  business  of  this  office.  And  a  number  of  true 
christians  may  live  in  a  country,  and  at  a  time,  where  no 
ministers  can  be  found,  who  will  ordain  any  one  to  be 
their  minister,  whom  they  shall  choose,  or  think  to  be  fit 
for  that  office.  Must  those  be  deprived  of  ministers 
and  the  ordinances  of  the  gospel  ? 

A  reply  to  such  an  objection  has  been  already  sug- 
gested. It  is  really  begging  the  question  :  For  if  Christ 
has  made  such  a  constitution,  and  ordained  that  those 
officers  in  his  church  shall  be  continued  by  an  uninter- 
rupted succession,  he  will  not  only  see  that  it  does  take 
place,  and  that  it  shall  not  be  interrupted  ;  but  will  al- 
ways put  in  the  power  of  his  people  to  be  supplied  with 
ministers  in  this  way  ;  and  there  never  has  been  an  in- 
stance to  contradict  this,  and  never  will  be.  The  sup- 
position therefore  which  is  made  in  the  objection,  is  a 
groundless  one,  and  impossible.  Christ  will  not  suffijr 
such  an  instance  to  take  place,  unless  it  be  for  his  glory, 
the  good  of  his  church  in  general,  and  best  for  the  indi- 
vidual christians,  who  are  deprived  in  this  way,  of  gospel 
ministers  and  ordinances.  And  if  there  be  any  such  in- 
stances, they  can  be  no  objection  to  this  institution  of 
Christ. 

These  ministers  and  officers  in  the  church  are  to  be 
devoted  to  the  business  of  their  station  and  office,  and 
to  give  themselves  to  this  work,   which  they  have  iin- 

VOL.  ir.  31 


238  Concerning  tile  Officers  Part  II. 

dertaken,  in  preaching  the  gospel,  and  administering 
the  ordinances  of  Christ  :  in  taking  care  of  the  church, 
and  presiding  in  all  the  public  transactions  of  it,  acting 
with  the  concurrence  and  consent  of  the  church.  For 
they  hav  e  no  authority  to  dictate  to  the  church,  and  con- 
trol it  in  any  matter,  contrary  to  their  judgment  and 
consent.  They  are  indeed  said  to  ha'ue  the  rule  over  the 
churches  ;*  but  this  means  only  to  take  the  lead  or  pre- 
side in  the  churches,  in  their  public  devotions  and 
transactions,  as  the  word  in  the  original  signifies.  The 
churches,  and  every  particular  member  of  them,  are 
obliged  to  submit  to  them,  and  obey  them,  so  far  as  they 
preach  the  doctrines  of  the  gospel,  and  urge  the  com- 
mands of  Christ ;  for  so  far  as  they  do  this,  they  have 
all  the  authority  of  Christ ;  and  disobedience  to  them,  when 
they  declare  the  vvillof  Christ,  and  urge  obedience  to  his 
laMs,  is  disobedience  to  Christ,  and  rejecting  him. 
But  of  this  the  members  of  the  church  are  to  judge  for 
themselves,  whether  what  they  preach  and  dictate  be 
agreeable  to  the  revealed  will  of  Christ,  and  if  they  judge 
it  to  be  contrary  to  revealed  truth,  they  will  consider 
the  minister  as  having  no  authority,  and  themselves  un- 
der no  obligation  to  regard  him  in  those  things  ;  and  he 
has  no  authority  to  compel  them  to  obedience  to  his 
dictates,  or  to  inflict  any  punishment  upon  them,  or  sub- 
ject them  to  any  worldly  inconvenience  on  this  ac- 
count. They  are  indeed  accountable  to  Christ  for 
their  judgment  and  conduct  in  such  cases,  and  to  him 
alone,  as  he  has  commanded  them  to  judge  and  act 
right,  and  will  condemn  every  thing  that  is  not  so  ;  and 
is  the  final  judge,  to  whom  all  appeals  are  to  be  made.f 
Thus  the  elders  of  the  churches  are  not  to  be  lords 
over  them,  but  to  lead  them,  and  be  examples  to  them, 
V 'iile  they  preside  as  overseers,  or  bishops,  feeding 
them,  by  preaching  the  truths  of  the  gospel  to  them, 
and  declaring  the  whole  counsel  of  God. "J 

•  Heb  xiii.  7,  17,  24. 
•j-  This  is  said  with  reference  to  the  whole,  or  the  rnajorlty  of  a  church: 
If  particular  members,  or  the  minor  part  of  a  cliurch,  reject  the  doctrines, 
and  refuse  to  practise  the  duties  nhich  the  pastor  inculcates,  as  prescrib- 
ed  by  Christ,  and  the  majority  of  the  church  approve  of  them  ;  the  firmer 
are  so  far  accountable  to  the  church,  as  to  be  the  proper  subjects  of  disci- 
pline, and  may  be  rejected  by  the  cluirch,as  those  who,  in  their  judgment, 
refuse  to  obey  the  truth,  and  walk  disorderly. 

Jf  1  Pet.  V.  2,  3.      Acts  sx.  28. 


CHAf.  V.  Of  the  Church.  239 

There  are  other  officers  in  che  church,  called  deacons, 
who  have  the  care  ot"  the  temporal,   worldly  concerns  of 
the  church.      The   church,    when  regulated  according 
to  the  laws  of  Christ,  makes  provision  for  the  support  of 
public  religion  ;    for  a  decent  and  convenient  place  in 
which  they  may  attend  public  worship  ;     the  support  of 
the  ministers  of  the  gospel  ;  and  furnishing  the  table  of 
the  Lord.      They  are  also  to  provide  for   the  relief  and 
comfort  of  the  poor  members  of  the  church.     The  care 
and   oversight  of  this   provision  is  committed  to   tne 
deacons.     And  they  are   more  especially  to  distribute 
to  the  poor  out  of  the  common  stock  of  the  church,  and 
take  care  that  no  one  may  suffer  for  want  of  the  neces- 
saries and  comforts  of  life.      We  have  a  particular  ac- 
count of  the  institution  of  those  officers   in  the  church, 
in  the  beginning  of  the  sixth  chapter  of  the  Acts.     The 
church  pointed  out,  and  chose  those  whom  they  thought 
best  qualified   for  this  office,    and  presertted  them  to  the 
apostles,  who  ordained   them   to  this   office,    by  laying 
their  hands  on  them,  and  praying. 

It  does  not  appear  from  the  sciipture,  that  there  are 
more  distinct  orders  of  men,  and  officers,  appointed  in  the 
church,  than  these  two,  viz.  elders  or  bishops,  and  dea- 
cons. Both  of  these  are  repeatedly  mentioned  togeth- 
er, as  being  the  only  officers  hi  the  church,  as  nothing 
is  said  of  any  other.  The  apostle  Paul,  when  he  is  di- 
recting Timothy,  in  his  regulating  the  churches  in 
which  he  had  a  particular  concern,  and  ordaining  officers, 
mentions  only  elders  or  bishops,  and  deacons,  and  par- 
ticularly describes  the  qualifications  of  these.  And  he 
directs  his  letter  to  the  chuR  h  at  Philippi,  in  the  fol- 
low ing  words  :  "  To  all  the  sjints  which  are  in  Christ 
Jesus,  at  Philippi,  with  the  bishops  and  deacons.''^  Had 
there  beeii  any  other  order  of  officers  in  that  church, 
it  may  be  presumed,  he  would  have  mentioned  them, 
when  he  directs  s©  particularly  to  these.  This  same 
apostle  says,  "  that  when  Christ  ascended  to  heaven, 
**  he  gave  some  apostles,  and  some  prophets,  and  some 
evangelists,  and  some  pastors  and  teachers."*  Some 
ha\  e  supposed,  there  are  mDre  than  two  orders  of  minis- 
ters mentioned   here  ;  but  there  does  not  appear  to  bft 

*  Eph.  iv.  IK 


i?40  Public  Worship.  Part  11. 

any  evidence  of  this.  By  apostles  and  prophets,  are  in- 
tended the  extraordinary  giiis  and  officers  in  the  primi- 
tive church,  who  vere  not  to  continue;  but  ceased 
when  those  miraculous  t^jifis,  with  which  they  were  en- 
dowed, ceased  ;  the  church  having  no  farther  need  of 
them.  And  if  evangefists  were  not  also  extraordinary 
officers,  and  accordingly  ceased  with  the  others  men- 
tioned before  ;  they  were  ordinary  ministers  of  the  gos- 
pel, ordained  to  travel,  and  preach  at  large,  not  being 
confined  to  a  particular  church,  city  or  country.  Pas- 
tors and  teachers  were  the  same  office,  v\  hich  every  el- 
der in  particular  churches  sustained.  So  that  by  evan- 
gelists, pastors,  and  teachers,  but  one  sort  and  degree  of 
officers  is  meant,  viz.  ministers  of  the  gospel- 


Section  III. 

On  the  Public   Institutions y    Ordinances  and  Worship 
oj  the  Church. 

SOCIAL  and  public  worship,  consisting  in  prayer, 
singing  psalms  or  hymns,  and  in  preaching  and  hearing 
the  gospel,  appears  to  be  an  institution  of  Christ,  from 
what  is  recorded  in  scripture.  The  disciples  of  Christ, 
after  his  ascension,  met  together,  and  continued  with 
one  accord  in  prayer  and  supplication  ;  being  about  an 
hundred  and  twenty.*  And  w  hen  converts  v^  ere  multi- 
plied, and  a  church  was  formed  at  Jerusalem,  "  they 
continued  stedfastly  in  the  apostles'  doctrine  and  fellow- 
ship, and  in  breaking  of  bread  and  prayers.  And  con- 
tinued daily  with  one  accord  in  the  temple,  praising 
God."t  At  Antioch,  Barnabas  and  Saul  assembled 
themselves  with  the  church  a  whole  year,  and  taught 
much  people.  J  It  appears,  that  the  church  at  Corinth 
often  came  together  into  one  place,  to  attend  on  the 
preaching  of  the  gospel,  prayer,  singing  psalms,  and  the 
administration  of  the  Lord's  supper.  §  Christians  had 
places  convenient  for  them  to  convene  in  public  assem- 
blies, and  attend  on  public  worship.  ||      And  they  were 

•  Acts  i.  14,  15.     t  Acts  ii.  42,  46,47.    *  Acts  xi.  26.    §  1  Cor.  xi.  18,  &c. 
Mi^  Chiip.  xiv.  throughout.         B  Jam-  ii*  1—10. 


Chap.  V.  Public  Worship,  241 

Commanded,  "  Not  to  forsake  the  assembling  them- 
selves together,"  ibr  public  exhortation  and  mutual 
edification,  &c** 

Public  worship  being  an  institution  of  Christ,  this 
necessarily  implies  a  place  where  this  may  be  attended 
decently,  and  with  the  greatest  convenience  to  the 
members  of  the  church  ;  which  is  to  be  agreed  upon 
and  provided  by  the  church,  using  all  such  help  and 
assistance,  as  the  head  of  the  church  shall,  in  his  provi- 
dence, afford  them.  They  are  to  assemble  on  the  first 
day  of  the  week  for  public  worship  ;  and  at  any  other 
time,  which  the  church  shall  judge  is  agreeable  to  the 
will  of  Christ,  as  best  suited  to  promote  his  cause,  and 
their  edification.  And  there  may  be  special  calls  in 
divine  providence,  to  public  fasting  and  prayer,  or 
thanksgiving.  And  particular  circumstances  may  ren- 
der it  proper  and  important  to  meet  oftcner,  and  to 
spend  more  time  in  public  worship,  at  some  times,  than 
at  others. 

It  has  been  observed  that  the  bishops,  or  overseers  of 
the  church,  are  to  preach  the  word,  and  to  preside  and 
lead  in  public  prayers,  to  which  they  are  to  dcAote 
themselves  :  And  they  are  on  this  account  to  be  count- 
ed worthy  of  double  honour,  and  be  decently  supported 
with  the  necessaries  and  comforts  of  life.  For  Christ 
has  ordained,  that  they  who  preach  the  gospel,  should 
live  ot  the  gospel. f 

The  stated  time  for  public  worship,  is  the  first  day  of 
the  week,  which  the  apostles,  under  the  inspiration  and 
particular  direction  from  Christ,  fixed  upon,  and  ap- 
pointed to  be  the  christian  Sabbath.  The  Jewish 
Seventh-day -Sabbath,  which  was  a  type  and  shadow  of 
that  redemption  which  was  in  a  peculiar  sense  and 
degree  effected  by  the  sufferings  and  death  of  Christ, 
from  which  he  rose  on  the  first  day  of  the  week  ;  and 
of  the  rest,  into  which  the  christian  church  entered,  upon 
this  ceased  and  was  abolished  ;  when  the  substance,  and 
the  things  typified  by  it  took  place.  With  reference  to 
this,  the  apostle  Paul  says  to  christians  ;  "  Let  no  man, 
therefore,  judge  you  in  meat  or  in  drink,  or  in  respect 
of  an  holy  day,  or  of  the  new  moon,    or  of  the  Sabbath 

*  Heb.  X.  24,  25.  \  \  Cor.  ix.  14.    Gal.vi.  6.    1  Tim.  v.  17, 18.. 


242  Public  Worship.  Part  If^ 

days  ;  which  are  a  shadow  of  things  to  come  ;  but 
the  body  is  of  Christ."*  The  apostle  has  respect  to 
the  Jewish  rites  respecting  meat  and  drink  ;  and  to 
their  least  days,  new  moons,  and  their  weekly  Sabbuihs, 
and  declares  that  christians,  especially  those  who  were 
Gentiles,  were  not  under  any  obligation  to  observe 
them.  This  has  no  respect  to  the  christian  Sabbath. 
This  was  observed  by  the  apostles  and  christian 
churches  in  their  day.  Christ  having  risen  on  the  first 
day  of  the  week,  he  appeared  repeatedly  to  his  disciples, 
while  they  were  together  on  this  first  day.  And  on  this 
first  day  of  the  week,  "  when  the  day  of  Pentecost  W"as 
fully  come,  and  they  were  all  with  one  accord  in  one 
place,"  the  holy  Spirit  was  poured  out  on  them,  and 
they  spake  with  tongues,  as  the  Spirit  gave  them  utter- 
ance :  And  Peter  preached  to  the  muliitude  \^  ho  were; 
collected  on  that  occasion,  and  great  numbers  v.  ere 
converted. t  The  day  of  Pentecost  was  always  on  the 
iiist  day  of  the  week.J  And  this  day  of  the  week  was 
honoured  by  this  rtmarkable  event,  and  not  the  seventh 
day  of  thewtek,  which  was  the  Jewish  Sabbath.  And 
no  reason  can  be  given,  why  the  church  were  together 
in  one  place  on  that  day,  but  that  it  was  the  day  of  the 
week  on  which  they  were  directed,  and  used  to  assem- 
ble for  instruction  and  w  orship. 

Accordingly,  we  find  that  on  the  first  day  of  the 
week,  christian  churches  used  to  assemble  for  public 
worship,  w  ith  the  apostles'  approbation.  When  the 
apostle  Paul,  and  his  companions  in  travelling,  came  to 
Troas,  they  continued  there  seven  days,  without  meet- 
ing for  public  worship.  "  And  upon  the  first  day  of 
the  week,  when  the  disciples  came  together  to  break 
bread,  Paul  preached  unto  them."§  By  this  it  appears, 
that  the  first  day  of  the  week  was  the  day  on  which 
christians  used  to  meet  for  public  worship.  If  the 
seventh  day  of  the  week  had  been  their  Sabbath,  why  did 
they  not  meet  on  that  day  to  hear  Paul  preach,  and  to 
break  bread,  that  is,  to  partake  of  the  Lord's  supper  ? 
That  christian  churches  were  wont  to  meet  on  the  first 
day  of  the  week  for  religious  purposes,  is  evident  from 
the  follov\ing  direction  which  this  apostle  gives  to  the 
*  Col.  ii.  16,  17.     \  Acts  ii.  1,  &c.    %  Levit.  xxiii.  15—21.    §  Acts  xx.  7^. 


Chap.  V.  Public  Worship.  246 

church  at  Corinth.  *'  Now,  concerning  the  collection 
for  the  saints,  as  I  have  given  order  to  the  churches  of 
Galatia,  even  so  do  ye,  upon  the  fii  st  day  of  the  week, 
let  every  one  of  you  lay  by  him  in  store,  as  God  hath 
prospered  him,  that  there  be  no  gatherings  when  1 
come."*  It  appears  from  this,  that  christian  churches 
in  general,  or  rather  uni\'ersally  assembled  together  on 
every  first  day  of  the  week  ;  the  reason  of  which  cannot 
be  given,  unless  this  were  their  Sabbath,  on  which  day 
they  attended  public  worship  :  A. id  this  was  a  proper 
time  to  make  a  collection  for  tiie  poor  saints,  \\  hich  is 
to  be  considered  as  an  act  of  public  worship.  Nor  can 
it  be  supposed,  that  the  churches  would  all  agree  in  fix- 
ing on  this  day,  to  meet  together  for  public  worship, 
unless  it  were  by  the  direction  of  the  apostles,  which 
they  gave  to  all  the  churches,  as  from  Christ,  who  had 
instructed  them  in  this  matter,  before  his  ascension,  or 
had  since  communicated  it  to  them,  by  inspiration. 
In  this  view,  there  appears  a  consistency,  in  all  the  facts 
and  assertions  concerning  this,  which  have  been  men- 
tioned. 

And  the  words  of  the  apostle  John  are  a  confirmation 
of  all  this,  when  he  says,  "  I  was  in  the  spirit  on  ths 
LonPs  dayy\  By  the  Lord's  day,  he  must  mean  some 
particular  day  of  the  week,  which  was  known  by  this 
name  to  the  churches  of  Christ,  as  distinguished  from 
all  other  days ;  for  otherwise,  it  would  not  be  saying 
any  thing,  which  would  be  intelligible  to  christians,  or 
of  any  signification.  It  supposes  there  was  one  day  in 
the  week  consecrated  to  the  honour  and  service  of  the 
Lord  Jesus  Christ,  and  that  this  was  therefore  called, 
the  Lord''s  day  ;  as  that  repast  of  bread  and  wine,  which 
was  instituted  by  Christ,  and  observed  in  the  churches, 
in  remembrance  of  him,  was  called  the  Lord''s  Supper,  to 
distinguish  it  from  all  other  eating  and  drinking  togeth- 
er, as  peculiarly  consecrated  to  his  use  and  honour. 
And  that  this  day,  which  for  this  reason  the  apostle  John 
calls  the  Lord's  day,  is  the  first  day  of  the  week,  is  ev- 
ident beyond  a  doubt,  in  that  this  day,  and  no  other  day 
of  the  week  has  been  distinguished  and  known  by  this 
name,  in  the  church  of  Christ,  from  that  day  to  this,  of 
■which  there  is  incontestible  evidence. 

•  1  Ccr.  i\i,  1,2.       t  Rev.  i,  10. 


244  Public  Worship,  Part  II. 

And  that  the  first  day  of  the  week  is  appointed  by 
Christ  to  be  the  christian  Sabbath,  to  be  observed  by 
his  church  as  holy  time,  and  distinguished  from  other 
days  by  being  devoted  by  them,  in  a  pecuUar  manner, 
to  his  service  and  honour,  will  be  further  evident  per- 
haps, and  some  objections  removed,  by  the  following 
observations. 

1.  It  is  evident  from  divine  revelation,  that  it  is  the 
will  of  God,  that  one  day  in  seven  should  be  observed 
as  a  Sabbath  by  his  people,  to  the  end  of  the  world,  and 
not  under  the  Mosaic  dispensation  only. 

This  may  be  argued  from  the  institution  of  a  holy 
Sabbath,  which  God  blessed  and  sanctified,  when  he 
first  made  man  :  Having  himself  wrought  six  days,  and 
finished  the  work  of  creation,  he  rested  on  the  seventh. 
And  this  is  mentioned  in  the  fourth  commandment  as  a 
reason,  why  men,  after  they  had  attended  to  secular 
business  six  daj^s,  should  rest  from  such  labour,  and  ob- 
serve the  seventh  day  as  a  holy  Sabbath. 

And  the  command,  to  remember  the  Sabbath  day, 
to  keep  it  holy.  Sec.  being  given  from  Mount  Sinai, 
and  written  on  one  of  the  tables  of  stone,  and  put  into 
the  ark  with  the  rest  of  the  commands,  containing  the 
moral  law,  which  is  perpetually  binding  on  all  men,  and 
in  this  way  distinguished  from  those  particular  precepts 
which  were  temporary  :  This  is  a  strong  argument,  that 
it  is  equally  perpetual  with  the  other  nine  commands, 
and  points  out  the  duty  of  all  men,  at  all  times,  to  whom 
this  command  shall  be  made  known.  If  this  command 
respected  that  nation  only,  and  were  to  cease  when  the 
Mosaic  dispensation  ended,  it  cannot  be  accounted  for, 
that  it  should  be  revealed  in  the  same  peculiar  manner, 
with  that  in  which  the  moral  law  was  revealed,  and  in- 
corporated with  the  mora)  law,  written  with  it,  on  tables 
of  stone,  and  put  into  the  ark  :  It  has  all  the  external 
marks  of  being  perpetual  and  binding  on  all  men,  which 
attend  the  rest  of  the  commands  of  the  moral  law. 

Moreover,  there  are  some  things  said  in  the  scripture 
which  indicate,  that  it  is  the  will  and  design  of  God, 
that  the  command  to  keep  holy  the  Sabbath  day,  should 
take  place  and  be  observed  under  the  gospel.  The  fif- 
ty sixth  chapter  of  Isaiah  is  evidently  a  prophecy  of 


Chap.  V.  Public  IForship.  245 

gospel  times ;  and  there,  keeping  the  Sabbath  from  pol- 
luting  it,  is  repeatedly  mentioned,  as  an  important  duty, 
to  which  promises  are  made.  And  in  the  eleventh  chap- 
ter are  these  words,  v\  ith  reference  to  Chri-.t  and  the 
gospel  dispensation.  '*  Aid  in  that  day,  there  shall  be 
a  root  of  Jesse,  which  shall  stand  for  an  en'/ign  of  the 
people  :  To  it  shall  the  Gentiles  seek,  and  his  rest  shall 
be  glorious.''^  The  word  translated  rest,  is  the  same, 
which  in  other  places  is  translated  Sabbath.  His  Sab- 
bath shall  be  glorious.  And  it  is  not  improbable  that 
the  Psalmist  has  reference  to  the  first  day  of  the  week, 
as  distinguished  and  appointed  by  Christ,  and  made  ho- 
ly by  him,  as  the  day  on  which  he  rose  fr<Mn  the  dead. 
He  foretells  the  resurrection  of  Christ  in  the  following 
words.  **  The  stone  which  the  builders  rejected,  is  be- 
come the  head  of  the  corner."  These  words  are  cited 
bv  the  apostle  Peter,  and  applied  to  the  lesurrection  of 
Christ.*  The  Psalmist  adds,  "  This  is  the  Lord's 
doing,  it  is  marvellous  in  our  eyes.  This  is  the  day 
which  the  Lord  hath  made  ;  we  will  rejoice  and  be  glad 
in  it."t  These  words,  "  This  is  the  day  which  the 
Lord  hath  made,"  considered  in  their  connexion  with 
the  foregoing,  and  referring  to  the  resurrection  of  Christ, 
may  naturally  be  understood  of  the  day  on  which  Christ 
rose,  as  a  day  of  the  week,  which  should  be  a  joyful  day 
to  the  church,  on  which  this  great  and  happy  event 
should  be  celebrated  by  believers  in  Christ  to  the  end 
of  the  world  ;  it  being  made  by  him,  and  appointed 
to  be  a  holy  Sabbath  of  rest,  and  peculiar  gladness  and 
praise. 

2.  The  fourth  command  in  the  decalogue  does  not 
specify  any  particular  day  of  the  week,  to  be  kept  holy 
as  a  Sabbath  ;  but  only  commands  men  to  observe  one 
day  in  seven,  as  a  holy  Sabbath.  "  Six  days  shalt  thou 
labour,  and  do  all  thy  work,  but  the  seventh  day  is  the 
Sabbath  of  the  Lord  thy  God."  We  must  look  some- 
where else  in  divine  revelation,  to  find  what  day  of  the 
week  is  to  be  observed  as  a  Sabbath,  and  when  to  bes^in 
to  reckon.  The  Israelites  were  told,  which  day  of  the 
week  they  should  keep  holy  as  a  Sabbath  ;    but  not  in 

VOL.  II.  32 

*  Acts  iv.  11'.  \  Psalm  cxviii.  22,  23,  24. 


246  Public  Worship.  Part  IL 

this  command.  The  clay  of  the  week  on  which  their 
Sabbath  should  be,  was  made  known  to  them,  before  this 
command  was  given  from  Mount  Sinai  ;  therefore,  this 
command  obUged  them  to  keep  the  seventh  day  of  the 
■wt'tk  as  their  Sabbath.  And  when  Christ  made  it 
known  to  his  church,  that  it  was  his  will,  that  the  first 
day  of  the  week,  on  which  he  rose  from  the  dead,  should 
be  observed  as  a  Sabbath,  he  having  abolished  the  Jewish 
Sabbath  ;  this  laid  christians  under  as  great  obligations 
to  keep  the  first  day  of  the  week  as  their  Sabbath,  as  the 
Jews  were  under  to  keep  the  seventh  day  ;  and  this  did 
not  in  the  least  degree  set  aside,  or  alter  the  fourth  com- 
mand ;  for  christians  remember  the  Sabbath  day  to  keep 
it  holy,  when  they,  having  attended  to  their  secular  busi- 
ness six  days,  keep  the  seventh  day  as  a  holy  day  of  rest 
fiom  all  unnecessary  worldly  employment  :  And  the 
fourth  command  as  much  binds  them  to  keep  their  Sab- 
bath on  the  first  day  of  the  week,  as  it  did  the  children 
of  Israel  to  keep  the  seventh  day.  The  evidence,  that 
Christ  has  revealed  this  to  be  his  will,  has  been  briefly 
stated  above. 

3.  The  Jewish  Sabbath  was  not  to  be  perpetual ;  but 
did  cease  and  vanish  away  with  other  types  and  shadows 
of  the  Mosaic  dispensation,  being  equally  a  shadow  with 
them,  and  in  some  respects  the  greatest  and  most  re- 
markable type,  which  will  be  more  fully  considered  un- 
der the  next  particular.  That  the  weekly  Jewish  Sab- 
bath is  abolished  seems  to  be  expressly  asserted  by  the 
apostle  Paul,  in  the  words  which  have  been  mentioned.* 
But  since  the  Sabbath  of  the  fourth  command  is  to  be 
perpetual  ;  and  the  Jewish  Sabbath  was  not  so  ;  it  fol- 
lows, that  another  day  of  the  week  is  appointed  by- 
Christ,  who  is  Lord  of  the  Sabbath,  to  be  observed  by 
his  church,  which  appears  from  what  has  been  observed 
above,  to  be  the  first  day  of  the  week. 

4.  There  is  no  evidence  from  scripture,  that  the  Sab- 
bath, which  God  gave  to  the  people  of  Israel,  by  Moses, 
was  on  the  same  day  of  the  week  with  that,  which  was 
instituted  when  the  work  of  creation  was  finished  ;  but 
it  is  very  probable,  if  not  certain,  that  it  was  not. 

*  Col.  ii.  16,  17. 


Chap.  V.  Public  Worship.  247 

V     The  day  on  u  hich  God  rested  from  the  work  of  crea- 
tion ;  and  which  he  blessed  and  sanctified,  to  be  an  holy 
Sabbath  lor  man,   was  the  seventh  day  from  the  begin- 
ning' of  the  creation  :     but  it  was  really  the  first  day  of 
Adam's  life.     He  was  created  on  the  latter  part  of  the 
sixth  day,  but  soon  fell   into  a  deep  sleep,  and  had  no 
great  enjoyment  or  thought,  till  the  next  day.     It  is  cer- 
tain, the  Sabbath  day  was  the  first  whole  day  of  his  life, 
and  he  would  naturally  begin  to  jeckon  time  and  v;eeks, 
from  that  day,  as  the  first  day  in  the  rotation  of  weeks.* 
This  day  was  observed  by  the  antideluvian  church,  and 
by  Noah,  and  his  posterity,    as  the  first  day  of  their 
week  ;     which  has  continued  by  an  uninterrupted  rota- 
tion of  weeks,  to  this  day.     When  mankind,  after  the 
flood  corrupted  their  religion,  and  apostatized  from  the 
instituted  worship  of  the  only  true  God,  to  idolatry,  and 
deified,  and  worshipped  the  sun,  moon  and  stars,  which 
was  the  first  kind  of  idolatry  practised  by  mankind,  they 
consecrated  their  Sabbath  which  was  theyfr^^day  of  their 
week,  and  considered  as  a  high  day,  the  most  important 
and  honourable  of  any  of  the  days  of  the  week,  to  the 
sun,   which  is  the   first  and  brightest  luminary  of  the 
heavens,   denoting  this  day  to  the  worship  of  this  god. 
And  hence  it  obtained  the  name  ol Siinciay  :  that  is,  the 
day  of  the  sun,  as  it  was  devoted  to  the  worship  of  this 
heavenly  luminar}-  ;     as  most,   or  all  the  other  d^ys  of 
the  week,  have  had  names  given  them  from  the  particu- 
lar planets,  to  the  worship  of  which  they  were  devoted. 
The  original  Sabbath,  or  the  first  day  of  the  week,  being 
thus  perverted,  God  saw'  fit,  for  this,  and  other  reasons, 
some  of  w  hich  will  be  mentioned,  to  appoint  another  day 
of  the  week  to  be  a  Sabbath  to  the  children  of  Israel, 
when  he  brought  them  out  of  Egypt.     He  ordered  it  so 
that  they  should  pass  through  the  red  sea,  on  the  seventh 
day  of  the  week,  which  completed  their  redemption,  and 
deliverance  from  Egypt  ;    and  he  appointed  that  day  of 
the  week,  to  be  their  Sabbath,  in  commemoration  of  this 

•  See  Bedford's  Scripture  Chronology,  demonstrated  by  Astronomical  CaU 
culations  ;  and  Kennedy's  Complete  System  of  Astronomical  Chronology, 
unfolding  the  Scriptures.  In  which  they  have  undertaken  to  demonstrate 
by  astronomical  calculations,  tliat  the  seventh  day  from  the  beginning  of 
the  creation,  has  been  reckoned  the  first  day  of  the  week,  from  that  time 
to  this. 


248  Public  Worship.  Part  II. 

ren  arable  deliverance  ;  on  which  day,  they  praised 
God,  for  this  redemption,  and  sang  the  song  recorded  in 
the  fifteenth  chapter  of  Exodus.  And  in  the  next  chap- 
ter this  their  Sabbath  is  first  mentioned  ;  and  was  prob- 
ably the  statute,  and  ordinance  which  God  made  with 
that  people,  spoken  of,  chapter  xv.  verse  25.  And 
when  some  of  the  people  went  out  on  the  seventh  day  to 
gather  manna,  and  found  none,  the  Lord  said,  *'  See 
that  the  Lord  hath  given  you  the  Sabbath,  therefore, 
he  giveth  you  on  the  sixth  day,  the  bread  of  two  days." 
The  Lord  hath  given  you  the  Sabbath.  This  naturally 
expresses  his  having  then  appointed  a  day  to  be  their 
Sabbath,  as  peculiar  to  that  people  ;  and  not  that  he  had 
appointed  a  Sabbath  for  all  mankind,  when  men  were 
first  created.  There  were  two  reasons,  if  not  more,  for 
appointing  this  seventh  day  of  the  week,  to  be  their 
Sabbath. 

First.  This  was  suited,  with  many  other  laws,  which 
were  given  to  them,  to  keep  them  a  distinct  and  separate 
people,  from  other  nations,  and  prevent  their  joining 
with  others  in  their  idolatrous  improvement  of  the  first 
day  of  the  week.  This  was  then  observ^ed  by  the  na- 
tions round  them,  as  a  high  day,  and  a  festival  in  honour 
of  the  sun,  and  other  gods,  which  they  worshipped,  and 
it  was  of  great  importance,  that  they  should  be  kept  a 
distinct  people,  and  not  join  with  them.  Their  keeping 
another  day  of  the  week  for  their  Sabbath  was  suited  to 
do  this  as  much  or  more  than  any  other  law  which  was 
given  to  them,  for  this  end,  excepting  circumcision. — 
Accordingly,  they  were,  in  after  ages,  mentioned  with 
contempt,  and  ridiculed  by  the  heathen  for  this  pe- 
culiarity. 

Secondly.  As  their  deliverance  out  of  Egypt  was  a 
great  and  remarkable  event,  and  a  designed  type  and 
pledge  of  the  redemption  and  salvation  of  the  church  by 
Christ,  it  was  proper,  and  of  great  importance,  that  it 
should  be  kept  in  mind,  and  commemorated  by  a  day 
appointed  to  be  observed  out  of  a  particular  respect  to 
that  event.  Therefore,  that  day  of  the  week  was  fixed 
upon  by  God,  to  be  their  weekly  Sabbath,  on  which  this 
deliverance  was  completed.  This  appears  to  be  the 
truth  respecting  this  appointment,  from  the  words  o^f 


Chap.  V.  Public  Worship.  249 

Moses,  when  speaking  to  them  of  the  command  of  God, 
to  keep  their  Sabbath,  he  says,  God  commanded  them 
to  keep  it,  out  of  respect  to  this  deUverance.  "  Keep 
the  Sabbath  day,  to  sanctify  it,  as  the  Lord  thy  God  hath 
commanded  thee.  And  remember  that  thou  wast  a  ser- 
vant in  the  land  of  Egypt,  and  that  the  Lord  thy  God 
brought  thee  out  thence,  through  a  mighty  hand,  and  by 
a  stretched  out  arm  :  Therefore,  the  Lord  thy  God 
commanded  thee  to  keep  the  Sabbath  day,''"'^  This 
must  respect  the  Seventh-day -Sabbath,  which  was 
peculiar  to  them,  appointed  out  of  respect  to  that  deliv- 
erance, and  more  especially  to  commemorate  that,  not 
only  as  a  great  event  in  itself,  but  as  a  remarkable  type 
of  the  spiritual  and  eternal  redemption  of  the  church  of 
Christ,  which  is  mentioned  and  referred  to  in  scripture, 
as  such.f  This  is  the  reason  of  God's  appointing  the 
seventh  day  of  the  week  for  their  Sabbath,  and  com- 
manding thejn  to  keep  it  as  a  Sabbath-day  ;  but  is  no 
reason  why  other  nations  and  mankind  at  all  times, 
should  obser\e  a  Sabbath.  Therefore,  in  the  fourth 
command,  which  was  written  on  one  of  the  tables  of 
stone,  and  put  into  the  ark,  and  is  binding  on  all  men, 
in  all  ages,  this  is  not  mentioned  as  a  reason  for  observ- 
ing it ;  nor  is  any  particular  day  of  the  week  pointed  out, 
as  has  been  observed.  The  seventh  day  of  the  week 
had  been  before  given  to  the  Israelites  for  their  Sabbath  ; 
and  Moses  gives  the  reason  for  this  particular  appoint- 
ment and  conmiand  of  God  to  them,  in  the  words  above 
rehearsed.  And  the  fourth  command,  in  the  decalogue, 
was  a  con)mand  to  them,  to  keep  the  seventh  day  of  the 
M  eek  as  a  Sabbath,  because  God  had  before  fixed  on 
this  da}  for  them  to  observe.  But  it  prescribes  no  par- 
ticular day  to  any  other  people  ;  unless  it  be  the  first 
day  of  the  week,  sanctified  by  God,  and  handed  down 
from  the  first  Sabbath  ;  and  which  has  been  established 
by  Christ,  to  be  the  holy  Sabbath  for  christians  ;  which 
lays  the  christian  church  under  as  great  obligations 
from  the  fourth  command,  to  observe  the  first  day  of  the 
week,  as  their  Sabbath,  as  those  under  which  the  Israel- 
ites were,  to  observe  the  seventh  day  of  the  week  as 
their  Sabbath. 

•  Deut  V.  15.    t  See  Isaiah  Ji.  9, 10, 11.    1  Cor.  x.  1—11.    Jude  v. 


250  Public  Worship,  Part  II. 

The  Seventh-day- Sabbath,  being  given  to  the  Mosaic 
church  as  a  commemoration  of  their  deliverance  out  of 
Egypt,  w  hich  was  a  distinguished  type  in  that  typical 
church,  was  itself  therefore  a  typical  institution,  and  a 
shadow  of  good  things  to  come,  as  was  the  passover,  and 
other  festivals  in  that  church.  Therefore,  with  truth 
and  the  greatest  proprit^ty,  the  apostle  Paul  mentions 
their  \Aeekly  Sabbaths,  with  other  Mosaic  institutions, 
as  shadows  of  things  to  C(  me,  m  hich  of  course  ceased  and 
were  done  away,  A\hen  the  things  of  which  they  were 
types  and  shadows  took  place.*  And  then  the  Sab- 
bath took  place  according  to  its  original  institution  and 
course,  on  the  first  day  of  the  week,  and  perfectly  agree- 
able to  the  fourth  command,  and  in  a  degree  more  so 
than  the  Jewish  Sabbath. 

5.  Upon  the  v/hole,  it  must  be  observed,  that  some 
tinie  should  be  fixed  upon,  and  set  apart,  and  distin- 
guished from  ether  time,  to  be  in  a  peculiar  n\anner  de- 
voted to  the  exercises  of  piety,  and  public  worship,  in 
which  all  pious  men  and  christians  should  agree  and 
unite,  appears  reasonable,  desirable  and  important.  If 
this  were  left  to  men,  they  would  not  be  competent 
judges  of  the  proportion  of  time,  that  it  would  be  most 
suitable  and  proper  to  be  set  apart  for  those  purposes  ; 
and  could  never  agree  in  the  particular  days,  and  the 
precise  proportion  of  time  that  should  be  thus  distin- 
guished and  improved.  And  if  they  could  do  all  this, 
they  have  no  power  or  authority,  to  make  one  part  of 
time,  or  one  day  more  sacred  or  relatively  holy,  than 
another.  God  alone,  who  is  the  o\vner  and  Lord  of 
time,  and  of  all  things,  can  make  this  distinction,  and  in 
this  sense  sanctijy  any  day  or  part  of  time,  and  set  it 
apart  for  particular  holy  purposes  ;  and  he  only  has  au- 
thority to  command  men  to  observe  it  accordingly,  and 
keep  it  holy.  And  he  only  knows  what  proportion  of 
time  is  wisest  and  best  to  be  thus  sanctified ;  so  as  to  be 
best  suited  to  answer  the  purposes  of  it,  and  circumstances 
of  man,  to  promote  the  good  of  his  church.  It  is  there- 
fore desirable,  and  to  be  expected  that  God  would  de- 
termine this  in  the  revelation  which  he  gives  to  the 
*  Col.  ii.  16, 17. 


Chap.  V.  Public  Worship.  251 

world.  Accordingly,  we  find  he  has  done  it,  when  he 
first  made  man,  specifying  the  day  which  he  blessed  and 
sanctified,  and  setting  an  example  to  man,  that  after  six 
days  of  labour,  he  should  rest  from  his  worldly  business 
on  the  seventh  day,  and  keep  it  holy.  This  he  after- 
wards inserted  among  those  commands  containing  a  per- 
petual moral  law,  commanding  men,  all  men,  without 
distinction,  to  observe  the  Sabbath,  and  keep  one  day 
in  seven  holy,  or  the  seventh  day,  after  six  days  labour. 
In  the  mean  time,  for  particular,  wise,  important  reasons, 
he  separated  a  people  from  all  other  nations,  and  formed 
them  into  a  church,  giving  them  laws  and  statutes,  suit- 
ed to  keep  them  separate  from  the  idolatrous  nations, 
and  to  point  out  by  types  and  emblems  the  Redeemer  of 
man,  and  the  great  salvation  by  him  ;  and  to  prepare  the 
way  for  his  coming  into  the  world,  dying  and  rising 
again,  and  setting  up  his  kingdom  on  earth :  And. 
among  the  rest,  they  received  a  command  to  keep  the 
seventh  day  of  the  week  as  a  holy  Sabbath,  which  was 
much  insisted  upon  during  that  dispensation,  as  an  im- 
portant article,  which  should  be  to  them  a  constant 
visible  si^n,  that  they  were  a  holy  people,  devoted  to 
God.  When  the  end  of  this  Seventh-day-Sabbath  v\as 
fully  answered,  and  the  thing  of  which  this,  and  the 
event  it  was  to  commemorate,  were  a  type  and  shadow, 
took  place,  it  v^as  abolished,  and  the  Sabbath  of  the  first 
day  of  the  week  took  place  by  his  order  and  command, 
who  is  Lord  of  the  Sabbath,  in  commemoration  of  his 
resurrection  from  the  dead,  and  the  eternal  redemption 
of  the  church  which  he  had  obtained  by  his  blood,  and 
which  he  arose  to  accomplish. 

And  nothing  could  be  more  suited  by  this  institution 
to  gratify  and  please  the  friends  of  Christ,  than  to  have 
the  first  day  of  the  week,  on  which  their  dear  Lord 
arose  from  the  dead,  consecrated  and  sanctified  ;  that 
they  may  keep  a  holy  Sabbath  on  this  day,  and  honour 
sncl  praise  him,  and  celebrate  the  work  of  redemption. 
This  has  been  to  the  people  of  God  in  general,  in  the 
christian  church  ever  since,  a  high  day,  a  delight,  holy 
of  the  Lord,   and  honourable  ;    and  is  so  even  now. 


252  Public  Worship.  Part  IL 

And  if  any  of  the  true  servants  of  Christ  be  otherwise 
minded,  God  will  show  it  unto  them.* 

It  has  been  a  question  upon  which  professing  chris- 
tians have  been  divided,  when  a  christian  Sabbath  begins? 
At  what  time  of  the  twenty  four  hours  of  the  day  it 
commences  ?  Whether  at  the  setting  of  the  sun,  at 
midnight,  or  when  the  light  comes  on  in  the  morning? 
Some  have  supposed  that  it  cannot  be  certainly  deter- 
mined ;  and  that  it  is  of  no  importance,  when  it  begins ; 
that  if  persons  act  conscientiously,  and  according  to 
their  own  judgment,  though  they  differ,  and  one  ob- 
serves the  night  preceding  the  day ;  and  the  other  the 
night  following  the  day  ;  they  are  equally  right,  and  do 
equally  well.  Others,  being  at  a  loss  about  the  time  of 
beginning  the  Sabbath,  will  observe  both  the  evening 
before,  and  that  after  the  day,  that  they  may  be  sure  to 
keep  the  right. 

Perhaps  the  following  observations  may  give  some 
light  on  this  point.  They  are  offered  to  the  serious, 
attentive,  and  unprejudiced. 

1.  If  God  has  sanctified  one  day  in  seven,  or  the  first 
day  of  the  week,  all  the  hours  of  that  day,  being  twenty- 
four,  are  holy  time  ;  and  there  is  a  time  when  they  be- 
gin independent  of  us,  or  our  opinion  or  practice.  Man 
cannot  make  any  time  holy.  If  God  have  not  done  it, 
there  is  no  holy  time  ;  and  if  it  be  made  holy  by  him, 
it  is  so,  independent  of  man  ;  and  the  hours  which  are 
sanctified  are  fixed  and  stated,  so  that  when  the  first 
hour  of  that  time  comes,  it  is  holy  time,  and  continues 
so,  till  twenty-four  hours  be  passed,  and  then  holy  time 
ceases,  till  another  Sabbath  comes  on,  and  commences 
at  the  same  hour  that  the  preceding  Sabbath  did.     And 

•  That  the  first  day  of  the  week,  which  is  the  christian  Sabbath,  is  the 
same  day  of  the  week,  which  was  sanctified  as  a  Sabbath,  when  creation 
was  finished,  appears  probable  from  what  has  been  observed,  and  it  is 
thought  serves  in  some  degree  to  illustrate  this  point.  But  though  this 
supposition  be  natural  and  probable,  and  there  be  nothing  in  scripture 
inconsistent  with  it  ;  yet  it  is  not  pretended  to  be  demonstration,  or  neces- 
sary, in  order  to  prove  the  first  day  of  the  week  to  be  the  christian  Sabbath. 
For  if  what  has  been  supposed,  and  observed,  concerning  this,  be  con- 
sidered as  mere  conjecture,  and  without  any  foundation,  the  other  argu- 
ments forthe  abolition  of  the  Jewish  Sabbath,  and  the  divine  appointment 
of  the  first  day  of  the  week,  to  be  the  christian  Sabbath,  stand  good,  and 
sufficiently  establish  the  point. 


Chap.  V.  Public  Worship.  -253 

men  cannot  change  or  comnnute  it,  by  neglecting  that 
time  uhich  God  has  sanctified,  and  keeping  some  other 
day,  or  hours  of  another  day,  as  holy  time.  Therelbre, 
if  the  first  day  of  the  week  be  sanctified,  the  precise 
hours  of  that  da}-  from  beginning  to  end,  and  when  they 
begin,  are  fixed,  and  all  those  hours  are  holy  time,  and 
not  those  which  precede  or  follow  ;  and  it  is  a  piece  of 
superstition  to  keep  them  as  holy  time.     Therefore, 

2.  We  have  reason  to  believe  and  be  sure,  that  there 
is  light  enough  in  the  Bible  to  discover  to  every  chris- 
tian who  will  faithfully  use  the  advantages  he  has,  to  get 
light  on  this  head,  when,  or  at  what  time  the  Sabbath 
begins,  as  well  as  what  day  of  the  week  is  sanctified  as  a 
Sabb.ith.  For  if  such  light  and  information  be  not  given, 
the  command  to  keep  the  day  holy  cannot  reach  him, 
as  he  has  no  capacity  to  obey  it.  There  may  be  light 
enough  in  the  scripture  t®  determine  this  ;  and  yet  not 
be  seen  by  christians,  through  some  blameable  defect  ia 
them.  They  may  be  too  inattentive,  or  prejudiced,  or 
both,  and  follow  the  opinion  of  others,  without  properly 
exan.ining  for  themselves,  with  that  care  and  honest  im- 
partiality, which  becomes  a  christian  ;  and  be  satisfied 
with  arguments,  which  really  have  no  weight  in  them. 
If  this  be  not  decided  by  any  one  express  declaration  m 
scripture,  telling  when  the  Sabbath  is  to  begin,  it  may 
be  as  clearly  revealed  otherwise,  to  an  attentive,  honest, 
discerning  mind.  Whatever  proposition  or  truth,  clear- 
ly follows  from  what  God  has  said  in  his  word,  from  be- 
ginning to  end,  is  part  of  divine  revelation,  and  is  the 
light  and  truth  it  contains,  or  is  discoves^d  by  it. 

3.  This  cannot  be  determined  by  the  hour,  or  time  of 
day,  on  which  the  Redeemer  rose  out  of  tlie  grave  or 
tomb  :  For  this  is  not  certainly  known,  which  would 
have  been  revealed,  had  the  time  of  beginning  the  Sab- 
bath depended  on  this  :  but  if  it  were  known,  this 
would  not  decide  the  matter  ;  for  no  reason  can  be 
given,  why  the  day  which  is  sanctified  as  a  commemo- 
ration of  that  event,  should  begin  precisely  at  the  hour 
when  he  rose  from  the  dead.  But  if  any  reference  be 
had  to  the  time  of  the  resurrection  of  Christ,  it  is  as 
probable,  and  perhaps  more  sq,  that  he  rose  soon  af&er 

VOL  II.  33 


254  Public  Pbrship,  Part  II. 

the  Jewish  Sabbath  ended,  which  was  at  sunsettirig, 
when  the  first  day  of  the  \veek  did  certainly  begin,  un- 
less  there  were  a  cliasm  of  time  between  the  seventh  day 
of  one  week,  and  the  first  day  of  another,  and  which  be- 
longed to  neither.  Matthew  says,  "  In  the  end  of  the 
Sabbath,  when  it  began  to  dawn  towards  the  first  day  of 
the  week,  Mary  Magdalene,  and  the  other  Mary  came 
(or  went)  to  see  the  sepulchre."  The  same  word  in  the 
original,  here  rendered  began  to  dawn,  is  used  by  Luke, 
and  rendered,  drew  on  :  "  The  Sabbath  drew  on  ;"* 
and  it  must  have  that  meaning  there.  And  the  words 
of  Matthew  may  be  accordingly  rendered  :  **  In  the  end 
of  the  S-ibbath,  as  the  first  day  of  the  week  drew  on,  as 
soon  as  the  Jev.  ish  Sabbath  was  over,  which  ended  at  sun 
down,  these  women  went  to  the  sepulchre  ;"  that  is,  sat 
out  to  go  :  but  that  earthquake  and  storm,  which  Mat- 
thew goes  on  to  relate,  took  place  then,  and  stopped 
them  on  their  way,  and  prevented  their  getting  there  till 
next  morning  ;  at  which  time  of  the  earthquake.  Sec. 
Christ  rose  from  the  dead,  the  first  day  of  the  week  hav- 
ing beg-an.f  So  that  he  rose  on  the  first  day  of  the 
week,  as  much  as  if  he  had  lain  in  the  grave  till  mid- 
night, or  the  next  morning.  But  be  this  as  it  may,  the 
time  of  the  first  day  of  the  week,  on  which  Christ  rose 
from  the  dead,  whether  between  sun  down  and  dark,  or 
at  midnight,  or  at  the  dawning  of  the  day,  or  at  the 
risiiig  of  the  sun,  were  it  certainly  known,  cannot  deter- 
mine when  the  Sabbath  begins. 

4.  The  time  in  which  men  consider  their  civil  day  as 
beginning  and  ending,  will  not  determine  when  the  Sab- 
bath, which  God  has  sanctified,  begins  or  ends.  In  this, 
men  are  arbitrary,  and  different  nations  begin  their  civil 
day,  at  different  times  and  hours. 

5.  Time  did  not  begin  with  light,  or  in  the  morning  ; 
but  darkness,  or  night,  preceded  the  light  of  the  first 
day  ;  and  the  evening  and  the  morning  were  the  first 
day,  and  not  the  morning  and  the  evening.  And  so  the 
succeeding  days,  in  which  the  world  was  created,  are 
reckoned  to  begin  with  the  evening,  or  night,  and  to 
end  with  the  light :  "  And  the  evening  and  the  morning 
were  the  second  day,"  &c.     Therefore,  the  seventh  day, 

*  Luke  xsiii.  54.        f  See  Mr.  Knight's  Harmony,  on  Matt,  xxviii.  IT 


CiiAP.  V.  Public  IVorship.  255 

from  the  beginning  of  creation,    which  was  blessed  and 
sanctified  as   a  Sabbath,    began  with  the  evening,   and 
ended  with  the  Hght,  or  with  the  setting  of  the  sun.     By 
this  wc  learn,  how  time   was  reckoned  by  God  ;    and  at 
what  time  he  fixed  the  beginning   of  the  day.       Not  in 
the  morning,  or  at  midnight,  but  the  evening  which  pre- 
ceded the    morning.       And  the  first  Sabbadi  which  was 
sanctified,  began  at  evening,  and  included  the  night  pre- 
ceding the  light  of  the  day.     And  why  is  not  this  a  suf- 
ficient guide  to  us,  in  determining  when  the  day  is  to 
begin,  which  God  has  set  apart  for  himself,  and  made 
htjly  ?    We  are  told  by  him  how  he  reckoned  time  and 
days,   when  they  first  began,  and  that   he  connecced  the 
preceding   night  with   the  following   light,  to  make  a 
whole  day  ;  and  that  he  sanctified  such  a  day,  which  be- 
gan in  the  evening  and  ended  at  the  next  evening,  and 
blessed  it  for  the  use  of  man  ;    and  may  it  not  be  safely 
and  w  ith   certainty  inferred,    that  all  holy   days,    which 
God  hath  made  so,  begin  with  the  evening,   since  there 
is  no  intimation  in  the  Bible  that  he  has  altered  his  way 
of  reckoning  days,  since   the   beginning  of  time  ?  Nor 
has  left  it  to  men  to  determine  as  they  please  ?  But  the 
contrary  ;  for, 

6.  When  God  made  known,  and  gave  a  weekly 
Sabbath  to  the  children  of  Israel,  and  appointed  other 
holy  days,  he  ordered  them  to  begin  all  of  them  at  the 
evening,  or  going  down  of  the  sun.  This  none  will 
dispute,  who  attends  properly  to  his  Bible. 

I'he  Jews,  when  Christ  was  on  earth,  began  their  Sab- 
bath at  the  setting  of  the  sun,  and  ended  it  at  the  same 
time  of  the  day.  This  is  evident  from  what  is  related 
by  .three  of  the  Evangelists.*  When  Christ  had  attend- 
ed the  public  exercises  of  the  Synagogue  on  the  Sab- 
bath, and  had  cured  a  man  found  there  possessed  by  an 
unclean  spirit,  he  went  into  the  house  of  Simon  :  "  And 
at  even,  when  the  sun  did  set,  they  brought  unto  him 

all  that  were  diseased,  and  them  that  were  pot  ^ 

with  devils  ;    and  all  the  city  were  gathered  toget 

the  door."      The  rulers  and  doctors  among  tne  Jews 

held  and  taught,  that  it  was  not  lawful  to  heal  on  ihe 

Sabbath  ;    and   strictly   forbid   all  persons    coming  to 

•  M»tt.  viii- 16.    Mark  i.  ^2.     Luke  iv.  40, 


256  PuhUc  JVorship.  Part  II. 

Christ  on  that  da}^  When  Jesus  healed  a  woman 
whom  he  found  in  the  synai^ogue  on  the  Sabbath,  "  The 
rulers  of  the  synagogue  answered  with  indi^rniition,  be- 
cause that  Jesus  had  healed  on  tlie  Sv>bbath-day,  and 
said  unto  the  people,  There  arc  six  days  in  which  men 
ought  to  work  :  In  them,  therefore,  come  and  be  healed, 
and  not  on  the  Sabbath-day."*  Tlierufore,  the  people 
did  not  bring  any  of  the  diseased  to  Christ,  to  be  healed 
on  the  Sabbath-day.  But  at  evening,  v  hen  the  sun  was 
set,  they  came  in  crowds  to  the  house  where  Jesus  was, 
bringing  their  sick  and  possessed  to  Christ,  to  be  healed. 
This  fact  renders  it  certain,  that  the  Jews  did  then  con- 
sider the  Sabbath  as  ended,  when  the  sun  did  bet  ;  con- 
sequently they  began  at  the  setting  of  the  sun.  And 
the  Jews  have  practised  agreeable  to  this,  from  that 
time  down  to  this  day  ;  beginning  their  Sabbaths,  and 
all  their  other  festivals,  at  the  going  down  of  the  sun. 

Jesus  and  his  disciples  observed  the  Jewish  Sabbath, 
which  began  and  ended  at  the  setting  of  the  sun.  And 
the  apostles  v\ould  of  course  begin  the  christian  Sabbath 
at  the  same  time,  which  succeeded  the  Jewish  Sabbath, 
on  the  first  day  of  the  week,  and  began  when  that  end- 
ed ;  and  ought  to  do  so,  unless  they  had  a  particular 
command  to  begin  it  at  a  different  time,  of  which  there 
is  not  the  least  intimation.  Though  the  Jewish  Sab- 
bath is  abolished,  and  the  first  day  of  the  week  is  ap- 
pointed to  be  the  christian  Sabbath,  and  thus  the  day  is 
altered  ;  yet  this  is  no  ^varrant  to  alter  the  time  of  begm- 
7i'wg  the  day ;  but  it  must  remain  the  same,  unless  God 
has  manifested  it  to  be  his  will  that  it  should  be  altered, 
and  fixed  another  time,  on  which  to  begin  the  day, 
which  he  has  not  done.  Since  the  change  is  only  of  the 
day,  and  not  of  the  time  of  beginning  it ;  and  the  first 
day  began,  when  the  seventh  day  ended,  which  was  at 
sun  down  ;  is  not  this  sufficient  evidence,  that  it  is  the 
will  of  God,  that  the  christian  Sabbath  shall  begin  at  the 
going  down  of  the  sun,  when  the  Jewish  Sabbath  ended  ? 
And  does  not  this,  in  conjunction  with  what  has  been 
observed  in  the  preceding  particular,  sufficiently  discov- 
er the  will  of  God  respecting  the  beginning  of  the  holy 
days,  \\  hich  he  makes  so  for  the  use  of  man  ?  And  is  it 

*  Luke  xiii.  14. 


Chap.  V.  Concerning  Baptism.  257 

not  presumption,  and  uilluorslnp,  to  begin  the  Sabbath 
at  any  other  time  of  the  day,  without  a  divine  warrant, 
sufficient  to  counteract  what  God  has  done  and  revealed, 
in  the  instances  which  have  been  mentioned  ? 

7.  It  is  as  proper  and  convenient  to  begin  the  Sabbath 
at  sun  down,  as  at  any  other  time,  and  in  some  respects 
more  so.  A  care  and  exertion  to  have  all  worldly  af- 
fairs and  business  finished,  so  as  to  be  laid  aside  by  that 
particular  time,  is  a  proper  expression  of  regard  to  a 
divine  institution.  And  if  the  heads  of  a  family,  and 
their  household  be  pious,  and  delight  in  the  Sabbath, 
they  will  find  no  insuperable  difficulty,  in  ordinary  cases, 
to  be  prepared  to  meet  and  welcome  the  Sabbath,  when 
the  time  comes  on  ;  and  come  together,  and  begin  it  in 
joining  in  social  worship.  The  Jews  find  no  insuperable 
difficulty  or  inconvenience,  in  punctually  beginning 
their  Sabbath  at  sun  down,  when  they  commonly  join  in 
social  worship.  And  christians  may  certainly,  with 
equal  convenience  and  propriety,  begin  their  Sabbath  at 
the  same  time. 


CHRISTIAN  BAPTISM. 

Baptism  is  an  ordinance,  or  sacrament,  which 
Christ  has  instituted.  This  is  to  be  performed  by  the 
application  of  water,  to  die  person  baptized,  in  the  name 
of  the  Father,  and  the  Son,  and  the  Holy  Ghost.  In 
order  to  be  a  proper  subject  of  baptism,  a  person,  if 
adult,  must  profess  his  faith  in  Christ,  and  subjection  to 
him,  and  engage  to  do  all  those  things  which  he  has 
commanded  ;  and  appear  to  be  a  true  christian,  or  real 
believer  in  Christ  ;  and  to  understand  and  believe  the 
great  and  essential  doctrines,  and  precepts  of  the  gospel. 
This  ordinance  is  to  be  applied  to  every  one,  who 
appears  to  be  qualified,  according  to  the  rules  which 
Christ  has  given,  to  be  a  member  of  the  visible  church. 
And  no  one  is  to  be  considered  and  treated  as  a  member 
of  the  church  and  kingdom  of  Christ,  unless  he  be  bap- 
tized with  water,  as  this  is  the  only  door,  by  w  hich  per- 
sons can  be  introduced  into  the  visible  kingdom  of 
Christ,  according  to  his  appointment.     And  all  who  are 


1258  Concerning  Baptism^  Part  II. 

baptized  according  to  his  direction,  are  visible  members 
of  his  church,  Christ,  in  hi^  commission  to  his  disci- 
ples, directed  them  to  baptize  all  whom  they  proselyt- 
ed.* And  we  find,  by  the  history  we  have  of  their 
preaching  and  conduct,  that  diey  practised  accordingly. 
The  words  of  Christ  to  Nicodemus  express  the  essen- 
tial qualifications,  by  which  a  person  becomes  a  true 
and  real  member  of  his  visible  church.  "  Verily, 
verily,  I  say  unto  thee,  except  a  man  be  born  of  water, 
and  of  the  Spirit,  he  cannot  enter  into  the  kingdom  of 
God."t  By  the  kingdom  of  God,  and  the  kingdom  of 
heaven,  w  hen  mentioned  by  Christ,  he  commonly  means 
his  visible  church  and  kingdom  in  this  world.  ^y 
being  born  of  the  Spirit,  is  meant  that  renovation  of 
he^rt,  by  which  persons  become  real  christians,  and 
members  of  the  invisible  kingdom  of  Christ.  To  be 
born  of  water  is  to  be  baptized  with  water,  according 
to  the  institution  and  command  of  Christ,  by  which 
persons  enter  into  the  visible  church,  and  become 
members  of  the  visible  kingdom  of  God  ;  without 
v.hich.they  cannot  enter  into  this  kingdom  ;  as  this  is 
the  only  appointed  way,  to  enter  into  that  covenant,  of 
which  baptism  is  the  initiating  seal,  and  so  to  be  made 
a  visible  member  of  this  kingdom.  The  former,  his 
being  born  of  the  Spirit,  does  not  make  him  a  member 
of  the  visible  church  or  kingdom  of  God.  But  in 
order  to  this,  he  must  profess  his  faith,  and  enter  into 
covenant,  and  have  this  visible  seal  of  the  ccjvenant  put 
upon  him.  As  a  person  may  be  born  of  the  Spiiit 
before  he  is  a  visible  member  of  the  kingdom  of  God, 
and  must  be  so  in  order  to  be  a  real  and  true  member, 
at  any  time ;  and  he  is  supposed  and  appears  to  be  such 
an  one,  when  he  is  baptized,  and  by  it  becomes  a  visi- 
ble member  of  this  kingdom  :  So  a  person  may  appear 
to  be  born  of  the  Spirit,  and  profess  that  which  implies 
it,  and  be  baptized  and  enter  into  the  visible  kingdom  of 
God,  and  yet  not  be  really  born  of  the  Spirit.  He  is  not  a 
member  of  the  in\  isible  church,  but  may  be  a  member 
of  the  visible  church,  admitted  according  to  the  rules 
^\hich  Christ  has  given  to  his  church.  He  is  not  in  the 
kingdom  of  God  in  the  sight  of  God  ;  but  is  so,  in  the 

•  Matt,  sxriii.  19.  |  Johniii,  5. 


Chap.  V.  Concerning  Baptism,  259 

sight  of  men.  But  he  who  is  born  of  the  Spirit,  and  is 
baptized,  has  entered  into  the  kingdom  of  God,  in  the 
sight  of  God  and  man,  arid  appears  to  be  what  he  really 
is,  and  shall  be  saved  :  Whereas  the  other,  who  is  born 
of  water  only,  is  a  hypocrite,  and  is  a  member  of  the 
kinp:dom  of  God  only  in  appearance,  that  is,  he  is  a 
'visible  member  only,  and  not  a  complete  one,  and  has 
no  tide  to  salvation. 

Baptism  is  an  appointed  seal  of  the  covenant  of  2  race, 
both  on  the  part  of  Christ,  and  of  him  who  is  baptized. 
It  is  a  seal  of  the  truth  of  the  promises  of  this  covenant, 
to  all  who  believe,  and  are  the  true  friends  of  Christ, 
And  he  who  is  baptized,  makes  this  a  xisible  seal  and 
token  of  the  truth  of  his  profession,  of  his  believing  in 
Christ,  and  of  his  friendship  to  him  ;  and  his  willing- 
ness to  obey  and  serve  him  ;  so  it  is  a  visible,  solemn 
covenant  transaction,  between  Christ  and  him  who  is 
baptized  ;  by  which  his  sins  are  visibly  washed  away 
and  forgiven,  and  he  is  visibly  entitled  to  all  the  promises 
of  the  covenant  of  grace,  and  numbered  among  the  sav- 
ed ;  and  is  really  so,  if  his  heart  be  answerable  in  any 
degree  to  his  profession,  and  this  solemn  transaction  ;  as 
it  is,  if  he  be  born  of  the  Spirit  of  God. 

Christian  baptism,  is  not  to  be  repeated,  or  adminis- 
tered, more  than  once  to  the  same  person,  because  we 
have  no  precept  or  example  for  this  in  the  scripture. 
And  there  does  not  appear  any  reason  for  doing  it  ;  for 
by  this,  persons  are  introduced  into  the  visible  church 
of  Christ,  as  appearing  to  be  real  meml^ers  of  his  king- 
dom. And  if  one,  so  baptized,  and  introduced,  be 
afterwards  rejected  and  cast  out,  for  his  visible  bad  con- 
duct ;  and  after  this,  profess  and  appear  to  be  a  true 
penitent,  there  can  be  no  visible  evidence  that  he  was 
not  a  real  christian  when  he  was  baptized,  and  first  in- 
troduced ;  therefore,  there  is  no  more  reason  for  re-bap- 
tizing him,  than  for  repeating  the  baptism  of  any  other 
visible  member  of  the  church  ;  and  though  he  has  been 
rejected,  his  relation  to  the  church  does  not  cease,  on 
supposition  he  shall  rapeiit ;  therefore,  when  he  appears 
to  repent,  he  restores  himself  to  the  same  station  in  the 
visible  church,  in  which  he  was  before. 


260  Comei'Tiing  Baptism,  Fart  II. 

Baptism  is  a  public  ordinance,  and  the  church  is  to 
know  who  are  baptized,  and  who  are  not ;  and  it  is 
therefore,  in  ordinary  cases,  to  be  administered  in  pub- 
lic. But  there  may  be  instances  in  which  it  is  proper  and 
necessary,  to  do  it  more  privately  ;  of  which  we  have 
examples  in  the  days  of  the  apostles. 

There  have  been,  and  still  are,  different  and  opposite 
seiitiments,  among  professed  believers,  respecting  the 
ordinance  of  baptism  ;  especially  with  regard  to  the 
mode  of  applying  water  in  baptism  ;  and  the  proper 
subjects  of  this  ordinance  :  and  many  volumes  have 
been  written,  containing  controversy  on  these  points. 
And  as  no  new  light  can  perhaps  be  given  now  on  these 
subjects  in  dispute,  it  is  not  thought  needful  to  enter 
particularly  into  this  controversy  here.  A  few  things, 
however,  will  be  observed,  respecting  these  points,  of 
the  propriety  and  truth  of  which,  every  one  will  judge 
for  himself. 

1.  The  difference  and  opposition  in  sentiment  and 
practice,  respecting  this  institution,  and  all  other  chris- 
tian doctrines,  duties  and  ordinances,  is  not  owing  to 
any  want  of  light  and  instruction  in  the  scriptures,  on 
these  points.  To  suppose  this,  is  a  reproach  on  divine 
revelation,  and  the  author  of  it,  and  an  implicit  denial 
that  it  comes  from  God.  All  differences  of  this  kind 
are  owing  to  something  defective  and  wrong  in  man,  by 
which  he  is  blind  to  that  which  is  clearly  revealed  in 
scripture.  This  ought  to  encourage  and  excite  every 
honest  man  diligently  to  search  the  scriptures  on  this 
subject,  as  well  as  others,  praying  that  he  may  not  be 
blinded  by  prejudice  or  any  wrong  bias  ;  but  that  his 
eyes  may  be  opened  to  see  what  God  has  revealed.  We 
are  not  to  confine  ourselves  to  one  part  of  the  Bible  in 
neglect  of  others  ;  or  to  conclude  nothing  to  be  revealed 
which  we  do  not  find  asserted  in  express  words ;  but 
all  parts  of  scripture  are  to  be  carefully  examined,  and 
compared  together,  in  order  to  learn  what  is  the  whole 
revealed  will  of  God  :  And  whatever  is  the  just  and 
necessary  consequence  from  any  one,  or  two,  or  more 
propositions  or  facts,  which  are  expressly  asserted,  is  as 
really  revealed,  as  those  propositions  and  facts  themselves. 


Chap.  V.  Concerning  Baptism.  261 

However  we  may  differ  now  in  sentiment  and  prac- 
tice on  the  subject  of  baptism,  and  oppose  and  censure 
each  other  ;  when  men  shall  be  more  upright,  discern- 
in^-,  and  dilit^ent,  in  attendins^  to  the  Bible,  ready  to 
receive  with  meekness  what  God  has  revealed,  as  they 
will  be  in  the  days  of  the  millennium,  all  those  differ- 
ences will  cease,  and  what  is  so  much  disputed  now 
will  then  be  seen  to  be  clearly  decided  in  divine  revela- 
tion :  All  former  errors  will  be  rectified.  And  doubt- 
less it  will  then  be  seen,  that  we  were  all,  more  or  less, 
in  the  wrong,  on  this  point.  We  must  therefore  go  to 
the  law  and  the  testimony  ;  and  if  we  think  and  speak 
not  according  to  this  word,  it  is  because  there  is  no 
light  in  us,  while  it  shines  sufficiently  clear  in  the  Bible. 

2.  As  to  the  mode  of  baptism,  and  the  form  and 
manner  of  using  and  applying  water  in  this  ordinance, 
to  the  person  baptized,  it  does  not  appear  to  be  decided- 
1}  fixed  in  the  scripture  ;  whether  it  be  by  plunging, 
pouring  on  water,  aspersion  or  sprinkling.  Each  of 
those  ways  have  been  embraced  and  practised  by  differ- 
ent churches,  and  some  do  insist  that  plunging  the  per- 
son wholly  under  water  is  the  only  scriptural  mode  of 
baptism,  and  that  none  are  really  baptized,  who  are  not 
thus  plunged. — But  when  the  scripture  Is  carefully  ex- 
amired,  it  will  not  appear  that  this  form  of  baptism  was 
iiistituted  by  Christ,  or  practised  by  the  apostles  ;  or 
that  the  word  in  the  original,  translated  baptism,  or  to 
baptize,  invariably  signifies  plunging  the  whole  body  in 
water.  This  has  been  particularly  considered  and  proved 
over  and  over  again,  by  writers  on  this  subject.  There- 
fore, their  opinion  and  practice,  with  regard  to  baptism, 
seems  to  be  most  agreeable  to  scripture,  who  think  no 
particular  form  of  applying  water  in  baptism  is  pre- 
scribed there,  by  precept  or  example,  or  by  any  thing 
that  is  there  said  on  this  point  ;  therefore,  every  church 
is  left  to  adopt  that  particular  mode  which  appears  to 
them  most  decent  and  convenient  ;  or  that  different 
persons  may  be  baptized  in  different  ways  of  application 
of  water,  as  shall  be  most  agreeable  to  them,  allowing  all 
to  be  really  baptized,  to  whom  water  is  religiously  ap- 
plied by  a  proper  person,  in  the  name  of  the  sacred 
Trinity,  whether  by  plunging,  pouring  on  water,  or  by 

VOL.   II.  34 


262  Conceniing  Baptism.  Part  II, 

aspersion  and  sprinklinj^  ;  as  the  christian  baptism 
does  in  no  degree  consist  in  the  particular  manner  of 
using  and  applying  water  ;  and  that  it  is  as  real  bap- 
tism, accordii  g  to  the  institution  of  Christ,  when  per- 
formed in  difterent  modes.  And  they  seem  to  be  rigid 
be}  ond  any  scripture  warrant,  and  in  a  degree  supersti- 
tious, who  insist  that  all  shall  be  baptized  by  plunging  ; 
and  reject  all  those  to  whom  water  ha^  not  been  applied 
in  this  particular  mode,  as  not  baptized.  This  is  doubt- 
less making  that  essential  to  this  oidinance,  which  the 
scripture  has  not  made  so,  and  rejecting  those  fo'Ti 
christian  communion,  and  the  privileges  of  the  visible 
church,  whom  Christ  receives.  If  they  who  have 
adopted  this  mode  of  baptism,  by  plunging,  did  not 
make  it  a  term  of  communion,  and  exclude  all,  as  not 
baptized,  who  have  not  had  water  applied  to  them  in 
this  particular  way,  and  not  visible  christians,  the  dis- 
pute and  contention  would  be  at  an  end  ;  and  they  who 
think  and  practise  differently  might  hold  communion 
with  each  other,  and  be  members  of  the  same  churches; 
though  baptized  in  different  modes. 

o.  The  proper  subjects  of  baptism,  if  adult,  are  those 
who  by  profession,  and  in  appearance,  are  believers  in 
Christ,  and  true  friends  to  him.  None  but  they  who 
are  really  such,  do  in  heart  "  put  on  Christ,"  and  ap- 
prove of  the  covenant  of  grace,  and  the  way  of  salvation 
by  him,  and  devote  themselves  to  his  honour  and  ser- 
vice, which  all  who  come  to  baptism,  profess  to  do,  and 
by  this  transaction  are  admitted  into  the  church,  as  the 
servants  of  Christ,  and  are  vi.^ii^ly  interested  in  the  bless- 
ings of  the  covenant  of  grace,  and  are  considered  as 
among  the  number  of  the  saved,  and  are  thus  distin- 
guished from  all  others,  as  saints,  or  holy  persons. 
They  must  therefore  be  really  holy,  in  order  to  put  on 
this  visibility  and  profession  of  it,  with  propriety  and 
truth,  which  they  do  in  baptism:  For  if  they  be  not 
really  such,  they  are  utterly  unqualified  in  the  sight  of 
God,  to  be  admitted  to  baptism,  as  it  is,  on  their  part, 
only  a  piece  of  hypocrisy. — Therefore  none  are  to  be 
admitted  to  this  ordinance,  but  those  who  in  the  view 
of  the  church  appear  to  be  true  friends  to  Christ,  or  be- 
Hevers  in  him,  and  really  holy,  and  are  justly  considered 


Chap.   V.  Infant  Baptism.  268 

by  them  as  such,  \Aho  can  judge  only  by  outward  ap- 
pearance,  and  cannot  certainly  know ,,  w  hat  is  in  the 
heart. 

That  none  but  such,  who  are  thus  visibly,  and  in  the 
charitable  judgment  of  the  church,  and  of  those  who 
administer  this  ordinance,  believers  in  Christ,  and  really 
h()(} ,  are  th.e  proper  subjects  of  this  ordinance,  and  to  be 
admitted  to  baptism,  is  abundantly  evident  from  scrip- 
ture, as  well  as  from  the  nature  of  the  transaction,  and 
the  reason  of  things.  The  apostles,  when  they  first 
began  to  admini.rer  christian  baptism,  and  lorm  a 
chuich,  baptized  none  but  such  who  "gladly  received 
the  word."*  When  the  Eunuch  desired  to  be  bap- 
ti.sed,  Philip  said,  "  If  thou  believest  with  all  thine 
heart,  thou  mayest."t  This  implies  that  he  was  not 
qualified  for  baptism,  or  a  fit  subject  of  diat  ordinance, 
unless  he  were  a  true  believer  in  Christ  ;  and  that  he 
could  not  baptize  him,  unless  he  professed  and  appear- 
ed to  be  such  a  believer.  Hence  all  who  were  baptised, 
and  formed  into  churches,  were  considered  and  address- 
ed by  the  apostles,  in  their  letters  to  them,  as  saints  or 
holy  persons,  belie\ers  in  Christ,  and  friends  to  him  ;  as 
those  who  were  saved,  and  heirs  of  eternal  life  :  or, 
which  is  the  same,  as  real  christians  :  Of  which  every 
one  must  be  sensible,  who  reads  the  Acts  of  the  Apostles, 
and  their  Kpistles. 


INFANT  BAPTISM. 

Whether  infants,  the  children  of  visible  believers, 
and  members  of  the  visible  church,  who  have  been  now 
described,  are  the  proper  subjects  of  baptism,  is  an  im- 
portant question,  upon  w  hich  professing  christians  are 
greatly  divided  ;  and  which  has  been  the  subject  of 
much  dispute  in  the  three  last  centuries.  It  is  not 
thought  proper,  or  that  it  will  answer  any  good  end,  to 
enter  here  very  particularly  into  this  dispute,  upon 
which  so  much  has  been  written  on  both  sides.  It  will 
be  sufficient  briefly  to  state  the  chief  argisments  for  the 
baptism  of  such  children  ;  and  the  ground,  and  import 
©f  this  ordinance,  when  applied  to  them. 
•  Acts  U.  4|.  I  Acts  viii.  3ri 


$64i  Concerning  the  Baptism  Part  II. 


ARGUMENTS  FOR  INFANT  BAPTISM. 

I.  The  arguments  may  be  exhibited  under  the 
following  particulars. 

1.  It  is  observed  from  the  scripture,  that  God,  in  his 
dealings  with  men,  in  his  constitutions  and  conduct,  and 
covenants  with  them,  does  connect  children  with  their 
parents,  and  considers  the  former  as  included  in  the 
latter  ;  so  that  the  children  take  their  moral  character, 
and  visible  relation  to  God,  and  derive  good  or  evil,  a 
blessing,  or  the  contrary,  from  their  parents,  according 
to  their  character  and  conduct. 

When  God  first  made  man,  he  considered  the  child- 
ren of  Adam  as  included  in  him,  and  they  uere  includ- 
ed i;^  the  covenant  made  \\  ilh  him  ;  so  that  they  were 
to  be  bitr^sfcd  or  not,  according  to  the  conduct  of  their 
parent  ;  and  his  moral  character  and  conduct  was  to 
determine  and  fix  theirs.  Though  there  were  some 
tliii;gs  peculiar  in  this  constitution,  especially  as  it  was 
mote  general  and  comprehensive,  taking  in  all  the  natur- 
al descendants  from  Adam,  to  the  end  of  the  world  ; 
yet  thus  much  is  to  be  gathered  from  it,  viz.  That 
children  may  be  included  in  the  covenant  w  hich  is  made 
with  tlieir  parents,  so  as  to  take  their  moral  character 
from  them,  and  deri\e  good  or  evil,  according  to  the 
moral  coriduct  of  their  parents,  and  that  God  has  actu-. 
ally  done  this,  in  a  perspicuous  and  most  striking 
instance,  in  \\hicii  he  may  be  considered,  perhaps,  as 
setting  a  pattern  and  example  of  his  conduct  with  man- 
kind, in  his  public,  co\enant  transactions  with  them  ; 
and  that  in  all  such  covenants  children  are  to  be  consid- 
ered as  included  \\ith  their  parents. 

When  God  made  a  covenant  with  Noah,  after  the 
flood,  his  children  and  seed  were  included.  And  God's 
covenant  with  Abiaham  was  with  him,  and  his  seed  af- 
ter him.  And  his  children  and  posterity  had  favour 
and  blessings  in  consequence  of  this  covenant,  and  out 
of  respect  to  it.  "  He  remembered  his  holy  promise, 
and  Abiaham  his  servant.  And  he  brought  forth  his 
people  with  joy  ;  and  his  chosen  with  gladness.  But 
thou,  Israel,  art  my  servant,  Jacob,  whom  I  have  chosen? 


Chap.  V.        Of  the  Children  of  Believers.  265 

the  seed  of  Abraham,  my  friend."*  And  God  saved  the 
children  and  posterity  of  David  from  evil,  and  shev\ed 
them  special  favours,  for  his  sake,  and  out  of  respect  to 
the  co\enant  made  with  him.f 

From  vhese  instances  it  appears,  that  God  has  in  fact 
entered  into  covenant  with  parents,  in  which  their  chil- 
dren or  seed  \^  ere  included  in  such  a  sense  and  degree, 
that  he  has  shewed  favour  to  them,  out  of  respect  to 
such  covenants,  and  to  the  parents  v\  ith  whom  the  cov- 
enant was  made.  When  God  entered  into  covenant 
with  the  children  of  Israel,  on  the  plains  of  Moab,  their 
children,  even  their  little  ones,  or  infants,  are  expressly 
included  in  the  covenant.^  They  are  said  to  enter  into 
co^enant  with  their  parents.  Therefore  infants  and  chil- 
dren did  enter  into  covenant  with  their  parents,  as  includ- 
ed with  them,  in  the  solemn  transaction. 

Agrttable  to  this,  God  says,  "  I,  the  Lord  thy  God, 
am  a  jealous  God,  visiting  the  iniquities  of  the  fathers 
upon  ihe  children,  unto  the  third  and  fourth  generation 
of  them  that  hate  me  :  And  shewing  meicy  unto  thou- 
sands of  them  that  lore  me,  and  keep  my  commaiid- 
ments."§  Here,  on  the  one  hand,  God  says,  he  brings 
evil  on  the  children  and  posterity  of  wicked  parents,  as 
the  consequence  of  their  iniquity.  It  hence  is  evident, 
that  the  moral  character  of  the  children  of  w  icked  par- 
ents is,  by  divine  co/istitution,  affected,  formed,  and  fix- 
ed by,  or  in  consequence  of  the  parents'  iniquity,  who 
arc  enemies  to  him  :  For  God  has  declared,  that  the 
child  Avho  does  not  imitate  his  father  in  his  iniquity, 
shall  not  suffer  for  his  father's  ^\ickedness.||  The  words 
cited  from  the  second  commandment  are  not  repeated 
-or  contradicted  by  this  passage  in  Ezekiel,  as  some 
have  suggested,  but  are  explained  ;  and  hereby  we 
learn,  that  visiting  the  iniquity  of  the  fathers  upon  their 
children  does  not  intend  punishing  the  children  for  the 
iniquity  of  their  fathers,  whatever  be  the  moral  character 
and  conduct  of  the  children,  and  though  they  abhor  and 
renounce  their  father's  iniquity,  and  fear  aibd  love 
God.     But  their  moral  character  is  supposed  to  be  like 

•  Psal  cv.  42,  43.      Isai.  xli.  3.     See  also  Gen.  v.  4,  5,  24.    Exod.  vi.  5. 

Levit.  xxvi.  42. 

f  1  Kings  xi.  12,  13,  32,  34,  36.    2  Chron.  xxi.  7-     Isaiah  xxxvii.  35. 

*Deut.  xxix.  10,  11,  12.     §  Exodus  sx.  5,  6.     II  Ezekiel  xvUi.  1—20 


266  Concerning  the  Baptism  Part  II. 

that  of  their  wicked  father  ;  and  is  necessarily  im|)lied  in 
the  iniquity  of  their  father,  being  visited  upon  them ; 
that  they  shall  not  renounce,  but  approve  of  the  sins  of 
their  father,  and  suft'er  natural  evil  or  punishment,  for 
their  own  disposition  and  con  luce,  and  because  their 
moral  character  and  conduct  is  like  their  father's. 
Hence  it  appears,  that  the  moral  character  of  tlie  child- 
ren of  wicked  parents,  is  the  consequence  of  the  iniqiity 
of  their  parents,  and  is  formed  by  it,  as  the  foundation 
of  the  natural  evil  which  they  suft'er  ;  and  liiat  this  is 
meant  by  visiting  the  iniquity  of  the  fathers,  who  hate 
God,  upon  their  children.  These  fathers  do  hand 
down,  and  entail  lo  their  children,  their  iniquity,  or 
their  own  moral  character  ;  as  there  is  no  other  possible 
way,  in  which  their  iniquity  can  be  visited  upon  their 
children. 

On  the  contrary,  God  shews  mercy  unto  a  thousand 
generatioi^s  successively  of  them  who  love  him,  and 
keep  his  commandments.  This  is  God's  covenant 
with  such  ;  w^hich  appears  from  the  words  of  Moses,  in 
which  he  has  reference  to  the  declaration  and  promise  in 
the  second  command.  "  Know,  therefore,  that  the 
Lord  thy  God,  he  is  God,  the  faithful  God,  which 
keepeth  covenant  and  mercy  with  them  that  love  him, 
and  keep  his  commandments,  to  a  thousand  genera- 
tions.*    From  these  words  we  learn  two  things. 

First,  That  the  mercy  mentioned  in  the  second 
comnjand,  which  God  exercises  and  shews,  is  covenanted 
mercy y  mercy  which  he  has  promised  to  them  who  love 
him,  and  keep  his  commandments,  who  have  entered 
into  covenant  with  him. 

Secondly,  'Jhat  thousands  m  the  second  command, 
means  a  thousand  generations  ;  and  so  is  a  promise  of 
mercy  not  only  to  those  individual  persons,  now  on  the 
stage  of  life,  who  love  God  and  keep  his  commandments ; 
but  that  these  by  fearing  God,  and  keeping  his  com- 
mandments, shall  transmit  and  hand  down  mercy  to 
the  next  generation,  or  to  their  children  ;  and  those 
children,  by  faithfully  foUow^ing  their  parents*  steps,  and 
keeping  covenant,  shall  likewise  procure  mercy  for  their 
children  of  the  next  generation.  And  in  this  way,  unless 
the  covenant  be  broken  by  unfaitlifuhiess  and  disobedi- 
•  Deuteronomy  vii.  9. 


Chap.  V.        Of  the  Children  of  Belieiiers,  267 

ence,  mercy  will  go  down,  from  one  to  another,  even  to 
a  thouband  generations  ;  that  is,  to  all  generations  ;  and 
the  course  can  never  be  interrupted  ;  and  in  this  re- 
spect it  is  an  everlasting  covenant. 

And  that  this  is  the  meai.ing  of  the  words  in  the  sec- 
ond commandment,  is  evident  fiom  the  words  them- 
selves, taken  tot^ether.  For  the  promise  is  set  in  oppo- 
sition to  the  threatening  :  The  tiireatening  respects  pos- 
terity or  children,  or  generations  yet  to  come — "  Unto 
thethird  and  fourth  generation."  Generation  is  not  in 
the  origmal,  but  is  necessarily  understood,  and  there- 
fore properly  supplied  by  our  translators.  Therefore, 
the  promise  has  respect  to  the  same;  and  "  Shewing 
mercy  unto  thousands,"  means  a  thousand  generations  ; 
and  might  have  been  thus  translated  and  supplied  with 
as  much  reason  and  propriety  as  the  foregoing  clause, 
and  agreeable  to  the  sense  Moses  gives  of  the  words,  in 
the  place  just  cited.  As  evil  descends  from  father 
to  children,  to  the  third  and  fourth  generation  ;  so,  on 
the  other  hand,  mercy  descends  from  parents  to  chil- 
dren, to  a  thousand  generations  :  That  is,  to  all  genera- 
tions, without  any  limitation,  a  certain  number,  or  ma- 
ny, being  mentioned,  for  an  unlimited  one.  The  de- 
scent of  evil  from  father  to  children,  from  generation  to 
generation,  is  limited,  and  has  an  end,  either  by  the  in- 
terposition of  mercy,  to  put  a  stop  to  the  succession  of 
evil,  as  it  sometimes  does,  and  so  "  mercy  rejoices 
against  judgment ;"  or  by  cutting  off  the  posterity,  and 
putting  an  end  to  the  succession  of  evil,  which  is  often 
the  case.  But  mercy  descends  from  parents  to  chil- 
dren, from  generation  to  generation,  without  limita- 
tion or  end,  unless  the  succession  be  interrupted  and  cut 
off  by  disobedience,  and  breach  of  covenant,  by  the 
parents. 

And  as  the  disobedient  parents  transmit  a  bad  moral 
character  to  their  children,  by  th.ir  iniquity,  this  being 
implied  in  the  threatening,  as  has  been  shown  ;  and  their 
iniquity  is  in  this  way  visited  upon  their  children  :  so 
by  the  promise,  which  is  opposed  to  the  threatenino-,  the 
love  and  obedience  of  the  parents  affect  and  form  the 
moral  character  of  their  children  ;  so  that  their  piety 
and  obedience    do,  by  the  promise,  convey  spiritual 


268  Concerning  the  Baptism  Part  IL 

blessings  to  their  children,  which  is  the  mercy  promised 
and  shown  to  the  parents  who  love  God  and  keep  his 
commandments,  in  opposition  to  the  judgment  and  evil 
threatened  to  disobedient  parents.  As  their  impiety  and 
disobedience  is  in  jndgment  visited  on  their  children,  in 
the  manner  above  explained  ;  so,  on  the  contrary,  the 
piety  and  obedience  of  them,  who  love  God,  and  keep 
his  commandments,  is  in  mercy  visited  upon  their  chil- 
dren, transmitting  a  good  moral  character  to  them,  and 
all  those  blessings  which  are  implied  in  this  ;  and  thus, 
as  the  Psalmist  declares,  "  The  generation  of  the  up- 
right shall  be  blessed  :  His  seed  shall  be  mighty  upon 
the  earth."* 

All  that  is  to  be  inferred  from  this  passage,  at  pres- 
ent, (though  farther  use  may  be  made  of  it  before  this 
subject  is  finished)  and  from  those  mentioned  before, 
under  this  particular,  is,  that  God,  in  his  transactions  and 
covenanting  with  men,  does  include  children  with  their 
parents,  and  they  are  so  connected  together,  that  chil- 
dren derive  their  moral  character,  at  least  in  many  in- 
stances, from  their  parents  :  And  God,  in  entering  into 
covenant  with  parents,  extends  the  promises  and  bless- 
ings of  his  covenant  to  their  children  ;  which  are  sus- 
pended on  the  character  and  conduct  of  their  parents,  on 
their  fulfilling  the  covenant,  on  their  part,  or  not.  It  is 
presumed  this  is  undeniably  certain,  from  the  passages 
of  scripture  which  have  been  here  cited. 

As  this  has  in  fact  been  the  way  of  God's  dealing 
with  mankind,  and  this  is  declared  to  be  his  method  of 
conduct,  and  the  tenor  of  his  covenanting  ^\  ith  his  peo- 
ple, in  the  second  command  ;  not  as  a  temporary,  but 
a  perpetual  rule  of  his  proceeding  and  covenanting  with 
man  ;  and  this  appears  rational  and  naiural  ;  no  reason 
can  be  suggested,  why  it  should  not  take  place  under 
the  gospel,  to  as  great  a  degree,  if  not  greater,  in  God's 
covenanting  with  christians  ;  but  this  gives  good  reason 
to  conclude,  with  great  certain ity,  that  this  is  the  way  in 
which  God  deals  with  christians,  and  christian  churches 
universally  ;  and  that  his  covenant  with  them  includes 
their  children  also. 

*  Fsalm  cxii.  2. 


Chap.  V.        Of  the  Children  of  Belie'oers.  269 

This  is  thought  to  be  one  good  and  strong  argument, 
fortlie  baptism  of  children,  of  parents  who  are  visible 
believers,  and  are  in  covenant  with  God,  and  members 
of  a  christian  church.  Since  the  covenant  has  respect 
to  their  children,  as  well  as  to  them,  and  the  children  are 
really  included  in  it ;  this  is  a  good  reason  why  the  seal  of 
the  covenant  should  be  applied  to  them,  as  well  as  to  their 
parents  ;  therefore  they  are  proper  subjects  of  baptism. 

2.  That  the  above  reasoning  is  right  and  conclusive, 
from  the  facts  and  declarations  recorded  in  scripture, 
which  have  been  mentioned  ;  that  the  children  of  those 
who  enter  into  covenant  are  proper  subjects  of  the  seal 
of  the  co\  enant,  and  have  an  equal  right  to  it  with  their 
parents,  is  confirmed  by  the  express  direction  and  com- 
mand of  God,  to  administer  and  affix  the  seal  of  his  cov- 
enant to  the  children,  as  well  as  to  their  parents.  Of 
this  there  is  indisputable  evidence,  both  from  precept, 
and  from  fact. 

When  God  entered  into  covenant  with  Abraham,  the 
father  and  pattern  of  all  believers  to  the  end  of  the 
world,  and  formed  a  visible  church  in  his  house  and 
family  ;  and  appointed  circumcision  to  be  a  token  and 
seal  of  the  covenant,  his  children,  and  all  the  children  in 
his  family,  were  included  in  the  covenant,  and  by  an 
express  direction  and  command  were  to  be  circumcis- 
ed at  eight  days  old.  And  this  was  the  seal  of  die  cov- 
enant, between  God  and  the  seed  and  posterity  of 
Abraham,  and  all  who  were  proselyted,  and  joined  with 
them,  by  which  they  were  visibly  in  covenant,  and  dis- 
tinguished from  others ;  and  was  constantly  applied  to 
children,  from  Abraham,  down  to  the  christian  c-'^pen- 
sation,  and  till  the  right  of  circumcision  was  expressly 
set  aside  and  abolished  in  the  church  ;  and  another  rite 
appointed  in  the  place  of  it  by  divine  authority  ;  which 
is  baptism  with  water.  And  the  circumcision  of  infants 
Was  so  strictly  enjoined,  and  made  so  important  and 
necessary,  in  order  to  continue  and  maintain  a  visible 
church,  that  when  a  parent  neglected  to  circumcise  his 
children,  the  covenant  was  broken  with  respect  to  the 
children,  and  the  parent,  and  they  were  cut  off  from  the 
church.* 

VOL.  II.  Z5 

*  Gen.  xvii.  9, 10,  14.         Ex.  iy.  24, 25,  2«.    xii.  48. 


.270  Concerning  the  Baptism  Part  11. 

The  Abrahamic  covenant,  and  that  into  which  the 
children  of  Israel  entered,  which  is  in  substance  the 
same,  included  the  promise  of  spiritual  blessings,  even 
all  the  good  things  which  are  contained  in  the  covenant 
of  grace,  w  hich  takes  place  between  God  and  the  visible 
churches  of  Christ,  and  every  individual  believer  ;  and 
the  latter  is  the  same  with  the  former,  in  the  essence 
and  substance  of  it.  Nothing  greater  or  more  is  prom- 
ised to  man  in  the  Bible,  nor  can  more  be  promised  by 
God,  than  that  he  will  be  a  God  unto  them.  This 
promise  was  contained  in  the  covenant  made  with 
Abraham,  and  his  seed.*  And  this  promise  contains 
all  the  blessings  of  the  gospel  covenant,  or  the  new  cov- 
enant, called  so  to  distinguish  it  from  the  covenant  pub- 
lished from  Mount  Sinai,  in  the  form  of  a  covenant  of 
works  ;  which  did,  however,  under  that  form,  more ' 
darkly  contain  the  covenant  of  grace,  f  And  nothing 
more  is  to  be  promised  on  man's  part,  than  to  keep  this 
covefia?ity  which  v^'as  enjoined  upon  Abraham  and  his 
seed.  "  And  God  said  unto  Abraham,  thou  shalt  keep 
my  co'venant  therefore,  thou  and  thy  seed  after  thee,  in 
their  generations."!  To  enter  into  covenant  with  God, 
and  acknowledge  and  receive  him  as  their  God,  is  to 
engage  to  do  all  the  duty  enjoined  in  the  covenant, 
which  is  necessary,  in  order  to  partake  of  the  promises  ; 
to  love  God,  and  keep  his  commandments  :  Which  is 
expressed  to  Abraham  in  the  following  words  :  "  The 
Lord  appeared  to  Abraham,  and  said  unto  him,  I  am  the 
Almighty  God  ;  wa/k  bejore  me,  and  be  thou  perfect.  \ 

This  covenant  did  indeed  contain  a  promise  of  tem- 
poral blessirgs,  and  of  possessing  the  land  of  Canaan  ; 
but  this  does  not  make  it  essentially  different  from  the 
covenant  under  the  gospel ;  for  this  contains  a  promise 
of  temporal  good  things,  which  shall  be  proper  and 
needed  :  It  has  the  "  promise  of  the  life  that  now  is,  and 
of  that  which  is  to  come."|| 

Therefore,  the  token  or  seal  of  this  covenant,  on  the 
part  of  those  to  whom  it  was  applied,  signified  a  new 
heart,  a  heart  to  love  God,  a  humble,  penitent,  obedient 
heart.     And  an  heart  opposite  to  all  this,   is  called  an 

*  Gen.  xvii.    t  Jer.xxxi.31,  32,  33,  34.    Ezek.  xxxyii.  27.     Heb.  via.  lOi 
Jlev.  xxi.  7.        ±  Gen.  xvii.  9.         %  verse  1.        Hi  Tim.  iv.  8. 


Chaf.  V.        Of  the  Children  of  Belicuers.  271 

uncircumcised  heart.  "  Circumcise  therefore,  the  fore- 
skin of  your  heart,  and  be  no  more  stiff-necked.  And 
the  Lord  thy  God  will  circumcise  thine  heart,  and  the 
heart  of  thy  seed,  to  love  the  Lord  thy  God,  with  all 
thine  heart,  and  with  all  thy  soul,  that  thou  maycst  live."* 
"  If  then  their  uncircumcised  hearts  be  humbled. "f 
*'  Ye  stiff-necked,  and  uncircumcised  in  heart  and  ears, 
ye  do  always  resist  the  Holy  Ghost.  "J  "  He  is  not  a 
Jew,  which  is  one  outwardly,  neither  is  that  circumci- 
sion which  is  outward  in  the  flesh  :  But  he  is  a  Jew  who 
is  one  inwardly,  and  circumcision  is  that  of  the  heart,  in 
the  spirit,  and  not  in  the  letter."||  Circumcision,  there- 
fore, implied,  and  did  signify  as  much,  and  the  same 
thing,  as  baptism  does,  when  applied  to  the  adult,  or 
any  other  person. 

The  argument  from  this  fact,  and  divine  constitution^ 
is  stated  in  the  following  manner  :  When  God  formed  a 
church  in  the  family  of  Abraham,  and  in  Israel  his  pos- 
terity, upon  the  same  foundation  and  covenant,  as  to 
substance,  Vvith  that  upon  which  the  church  under  the 
gospel  is  founded  ;  requiring  the  same  character  in  order 
to  be  members  of  it,  and  containing  the  same  mutual 
promises  and  engagements  ;  and  appointed  a  token  or 
seal  of  this  covenant,  by  the  application  of  which  persons 
were  introduced  as  visible  members  of  this  church,  and 
were  distinguished  from  all  others,  as  a  visibly  holy  peo- 
ple :  He  did,  at  the  same  time,  order  this  distinguishing 
seal  of  the  covenant  to  be  applied  and  administered  to 
their  children,  and  they  were  taken  into  covenant  with 
their  parents.  The  children  of  parents  in  the  christian 
church  are  as  capable  of  being  included  in  the  covenant 
with  their  parents,  and  of  having  the  qualifications  for 
baptism,  and  the  things  signified  by  it,  as  the  infants  of 
Abraham  and  his  posterity  were,  of  being  included  in 
the  covenant  made  with  them  ;  and  of  having  the  quali- 
fications, and  those  things  which  were  signified  by  cir- 
cumcision, these  being  in  substance  the  same ;  there 
being  no  other  alteration  or  change,  but  that  which  is 
circumstantial ;  and  the  ancient  initiating  rite  and  seal 
of  the  covenant,  changed  from  circumcision  to  baptism 
with  water,  Mhich  is  the  christian  circumcision.  There- 
*  Deut.  X.  16.    XXX,  6.    f  Levit.  xxvi.  41.    ^  Acts  vii.  51.  fl  Rom.  U.  29. 


272  Concerning  the  Baptism  Part  II. 

fore,  the  children  of  believers  in  the  christian  church 
are  included  in  the  covenant  into  which  the  parents  en- 
ter, and  are  to  have  the  initiating  seal  of  the  covenant  ap- 
plied to  them,  as  being  the  proper  subjects  of  baptism. 
And  the  divine  command  to  Abraham,  and  his  posterity, 
to  circumcise  their  children,  is  as  binding  on  christians, 
who  are  the  children  of  Abraham,  to  baptize  their  chil- 
dren ;  unless  this  command  and  institution  of  God  be 
expressly,  or  clearly,  by  necessary  implication,  repealed 
and  set  aside  ;  which  is  not  to  be  found  in  the  Bible, 
nor  the  least  intimation  of  any  such  thing,  but  the  con- 
trary ;  as  will  be  shewn  under  the  next  particular.  It 
was  a  favour  and  privilege,  to  both  parents  and  cliildren, 
in  the  Abrahamic  church,  to  have  the  latter  admitted  in- 
to covenant  with  their  parents,  and  to  have  the  seal  of 
the  covenant  applied  to  them  ;  and  no  reason  can  be 
given  or  thought  of,  wlw  it  is  not  as  great  a  favour  and 
privilege  to  both  now,  as  it  v  as  then  ;  no  man,  therefore, 
can  set  this  divine  institution  aside,  unless  he  have  a 
warrant  from  heaven  to  do  it,  without  disobedience  to 
God,  and  injuring  the  church  of  Christ,  and  offending 
those  little  children,  the  children  of  believing  parents. 

God,  by  instituting  a  church  in  the  family  of  Abra- 
ham, set  a  pattern,  and  appointed  a  form  of  a  church,  in 
all  the  essentials  of  it,  agreeable  to  his  own  wisdom  and 
goodness,  in  which  he  included  both  parents  and  their 
children,  and  ordered  the  initiating  seal  of  the  cove- 
nant to  be  applied  to  infants  ;  hereby  declaring  them  to 
be  the  proper  subjects  of  it.  This  was  a  great  favour 
and  privilege  to  parents  and  children  ;  and  was  therefore 
strictly  enjoiiied,  and  much  insisted  upon  as  an  impor- 
tant duty,  the  neglect  of  which  brought  the  parents  un- 
der censure,  and  excluded  them  from  the  privilege  of 
the  church,  and  injured  the  children.  Therefore,  this 
institution  continues,  and  is  binding  on  the  christian 
church,  and  will  continue  to  the  end  of  the  world  ;  and 
there  is  no  reason  to  expect  or  desire,  that  it  should  be 
set  aside,  and  be  made  to  cease  ;  or  that  it  should  be 
expressly  enioined  again,  and  the  connnand  renewed, 
under  the  gospel  ;  because  this  is  wholly  needless  ;  it 
having  been  once  txpressly  enjoined,  and  actually  put 


Chap.  V.        Of  the  Children  of  Belicoers.  273 

into  practice,  a  total  silence  about  it  afterwards,  is  a  tacit 
command  to  continue  the  observance  of  it.* 

3.  It  has  been  just  now  observed,  that  if  nothing  be 
recorded  in  the  New  Testament  that  was  said  or  done 
by  Christ  or  his  apostles,  contrary  fo  including  the  child- 
ren of  believers,  in  the  covenant  with  their  parents,  and 
baptizing  them  ;  then  the  constitution  which  God  had 
already  made  in  his  church,  with  respect  to  this,  must 
stand  unrepealed  ;  and  it  may  be  safely  concluded,  that 
it  is  the  will  of  Christ,  that  this  should  take  place  in  his 
church,  and  that  it  actually  did  take  place,  and  was  prac- 
tised, though  nothing  be  said  directly  concerning  it. 
But  it  must  be  now  observed,  that  there  are  things  said 
in  the  New  Testament,  which  do  imply  this,  and  show 
that  the  children  of  believers  were  then  considered 
in  the  same  light  and  character,  and  treated  as  the  chil- 
dren were  in  the  Abrahamic  church. 

What  Christ  said  of  little  children  and  infants,  and 
did  to  them  which  were  brought  to  him  for  his  blessing, 
is  remarkable.  The  disciples  rebuked  those  who 
brought  them  for  doing  it  ;  but  Christ  was  much  dis- 
pleased with  them  for  doing  so,  and  said  to  them, 
"  Suffer  litde  children  to  come  unto  me,  and  forbid 
them  not ;  for  of  such  is  the  kingdom  of  heaven." 
And  he  took  them  in  his  arms,  and  laid  his  hands  on 
them,  and  prayed  for  them,  and  blessed  them.f  Upon 
this  the  following  things  are  to  be  observed  : 

1.  They  who  brought  those  children  and  infants  to 
Christ  were  believers  in  him,  and  friends  to  him  ;  for 
none  but  such  would  in  these  circumstances  bring  their 
children  to  him,  to  obtain  his  blessing. 

2.  They  were  not  brought  to  Christ  to  be  cured  of 
■  any  bodily  disease  :  For  if  this  had  been  the  case,  and 

•  They  who  are  expectuig  and  demanding',  that  Christ  or  his  apostles 
should  expressly  renew  and  enjoin  on  christians  the  appointment  and  com- 
mand of  God,  to  apply  to  the  infants  of  believers,  the  initiating  seal  of 
the  covenant,  in  order  to  warrant  men  to  do  it,  refusing  to  acquiesce  in 
the  decision  of  this  point,  which  God  had  already  made,  if  the  argument 
above  be  cunclushe,  are  imitating  Balaam,  who  did  not  rest  satisfied  with 
the  decision  which  God  had  once  made,  respecting  his  going  to  curse 
Israel,  but  expected  and  required,  that  God  should  speak  again,  if  he  did 
really  forbid  liis  doing  it  :  And  are  acting  as  the  Scribes  and  Pharisees 
did,  who  demanded  a  sign  from  heaven,  to  prove  that  Jesus  \yas  the 
Messiali  ;  while  they  disregarded  all  the  signs,  and  the  abundant  evidence, 
which  had  been  given  to  confirm  this  truth. 

t  Matt.  xix.  13,  14,  15.         Mark  x.  13,  14.        Lujte  sviii.  15,  16-. 


274  Concerning  the  Baptism  Part  II. 

the  children  had  need  of  healing  in  this  sense,  the  disci- 
ples would  not  have  rebuked  them  for  bringing  them  to 
be  healed  ;  beside,  there  is  not  a  word  said,  intimating 
that  they  were  cured  of  any  bodily  disorder,  or  that 
they  had  any. 

3.  Christ  encouraged  their  bringing  their  little  chil- 
dren  and  infants  to  him ;  and  discovered  his  approbation, 
by  shewing  his  displeasure  with  his  disciples,  for  dis- 
couraging and  forbidding  them  to  do  it  ;  and  charging 
them  not  to  do  so  again  ;  and  by  granting  the  request  of 
those  who  brought  them. 

4.  Christ,  by  taking  them  in  his  arms,  and  praying 
for  them  and  blessing  them,  declared  that  they  were 
capable  of  receiving  spiritual  saving  blessings  ;  of  being 
the  subjects  of  all  the  blessings  contained  in  the  cove- 
nant of  grace,  and  of  all  that  is  signified  in  the  ordinance  of 
baptism  ;  and  that  he  actually  fixed  this  character  upon 
them,  and  conferred  these  blessings,  and  numbered  them 
among  the  saved  ;  those  who  are  redeemed  by  him. 
For  his  praying  for  them,  and  blessing  them,  must  im- 
ply all  this  ;  as  he  was  always  heard,  and  they  whom 
Christ  blesses  are  blessed,   and  shall  be  blessed  forever. 

5.  When  Christ  says,  *'  For  of  such  is  the  kingdom 
of  heaven,"  he,  in  these  words,  gives  the  reason  why 
little  children  should  be  brought  to  him  for  his  blessing. 
By  the  kingdom  of  God,  or  the  kingdom  of  heaven, 
which  is  the  same,  is  meant  the  visible  kingdom  of 
Christ  in  this  world,  or  his  church  ;  in  which  sense, 
this  phrase  is  most  commonly  used  by  Christ.  What 
he  here  declares  therefore  is,  that  such  children  as  these, 
that  is,  the  children  of  his  friends,  who  believe  in  him, 
belong  to  his  kingdom,  and  are  to  be  members  of  his 
visible  church,  and  to  be  with  their  parents,  numbered 
among  the  redeemed. 

This  declaration  of  our  Saviour  sets  the  children  of 
believing  parents  under  the  gospel  in  the  same  situation 
in  which  the  children  of  the  visible  members  of  the 
ancient  church,  in  the  family  and  posterity  of  Abraham, 
were  placed.  Such  were  introduced  with  their  parents, 
into  that  church  and  kingdom,  and  were  as  real  mem- 
bers of  it  as  their  parents.  But  they  cannot  enter  into 
this  kingdom  of  God,  the  visible  church  of  Christ,  in 


Chap.  V.        Of  the  Children  of  Belieijers.  275 

any  way  but  by  being  baptized  with  water  :  Therefore, 
this  is  as  proper,  important  and  necessary,  as  was  the 
circumcision  of  children,  under  the  covenant  made  with 
Abraham.  If  children  of  visible  believers  are  to  be 
considered  as  having  a  right  to  be  visible  members  of 
the  kingdom  of  God,  and  to  be  treated  as  such  ;  in 
which  light  Christ  has  set  them  in  those  words  ;  then 
they  are  to  be  introduced  to  this  visible  standing: 
in  this  church  and  kingdom,  by  the  only  door  which 
Christ  has  fixed  and  opened  for  this,  which  is,  by  being 
baptized  with  water,  in  the  name  of  the  sacred  Trinity  ; 
or  being  born  of  water. 

In  sum,  what  Christ  said  and  did  on  this  occasion  is 
entirely  conformable  to  the  institution  in  the  covenant 
with  Abraham,  and  the  practice  of  the  church  of  Israel, 
respecting  children  ;  and  is  really  an  approbation  of  it, 
and  a  manifestation  of  his  will,  that  the  children  of  his 
disciples,  and  members  of  his  visible  church,  should  be 
considered  and  treated  as  the  children  of  Abraham,  and 
his  posterity  were,  as  being  in  the  same  covenant  and 
kingdom  with  their  parents. 

What  the  apostle  Paul  says  to  the  church  of  Christ 
at  Corinth,  and  particular  members  of  it,  respecting 
their  children,  is  an  evidence  that  they  had  the  same  sta- 
tion and  character  in  the  christian  church,  which  they 
had  in  the  church  before  the  incarnation  of  Christ. 
*'  Else  were  your  children  unclean  ;  but  now  are  they 
holy."* 

Here  it  is  asserted,  that  the  children  of  believing  par- 
ents, even  if  one  of  them  be  a  believer,  are  holy.  The 
meaning  of  the  word  holy,  here,  is  doubtless  plain  and 
■  determinate,  and  will  appear  so,  when  properly  consid- 
ered, and  compared  with  other  parts  of  the  Bible.  Is 
it  not  certain  that  this  word,  especially  in  the  New  Tes- 
tament, v^  hen  applied  to  a  moral  agent,  denotes  a  moral 
character,  and  means  real  holiness,  or  the  appearance  of 
real  holiness,  in  the  view  and  judgment  of  those  persons 
who  are  to  form  a  judgment  of  their  moral  character, 
and  treat  them  accordingly  ?  This  is  the  same  with  'oisi- 
ble  holiness  ;  that  is,  real  holiness  in  the  sight  and  judg- 
ment of  jnen,  who  are  to  judge  and  act  upon  it.     To  be- 

•  1  Cor.  vii,  M. 


276  Concerning  the  Baptism  Part  II, 

visibly  holy,  is  to  be  really  holy  in  appearance  to  men, 
so  far  as  they  can,  or  have  a  rigiit  to  judge  ;  and  is  a  suf- 
ficient warrant  for  them  to  consider  and  treat  them  who 
have  this  visibility  of  real  holiness,  as  if  they  were  in 
fact  really  holy,  though  this  visibility,  or  the  signs  and 
evidence  by  which  they  are  to  judge,  be  not  infoUibly 
connected  with  real  holiness. 

In  this  sense  all  the  members  of  the  apostolic  churches 
were  holy.  They  Were  therefore  called  "  holy  breth- 
ren," and  SAINTS,  which  is  the  same  word  in  the 
original,  by  which  the  character  of  children  of  believers 
is  here  expressed  ;  and  might  be  translated,  "  Else 
were  your  children  unclean;  but  now  are  they  saints.^'' 
This  is  an  epithet  common  to  all  who  were  baptized  and 
received  into  the  churches,  professing  faith  in  Christ, 
and  entering  into  covenant  with  him,  and  with  each 
other,  to  obey  his  laws,  and  to  bring  up  their  children 
in  the  nurture  and  admonition  of  the  Lord  Jesus  Christ. 
They  were  thus  called  saints,  or  holy,  and  considered 
and  treated  as  being  really  such,  because  they  had  that 
appearance  in  the  sight  of  men,  according  to  the  rules 
by  which  they  were  to  judge  and  act  in  their  treatment 
of  them  ;  ar.d  not  because  they  infallibly  knew  they 
were  real  saints.  They  were  visibly  real  saints,  ac- 
cording to  the  marks  and  evidence,  and  the  appearance 
they  made  in  the  sight  of  men,  by  which  Christ  had  or- 
dered them  to  judge  and  act.  Thus  they  were  'visiMe 
sahits :  All  the  members  of  every  church  were  so. 
They  were  baptized  and  received  as  members  of  the 
church,  as  appearing  to  be  real  saints,  which  is  meant 
by  a  msible  saint.  All  who  were  not  real  saints,  or 
really  holy  in  the  sight  of  Christ,  which  was  true  of 
some,  were  hypocrites,  and  not  what  they  professed  and 
appeared  to  men  to  be.  In  this  case  the  fault  w^as 
wholly  in  them,  who  made  an  appearance  and  profession, 
not  agreeable  to  the  truth  ;  and  not  theirs  who  acted 
according  to  the  rules  which  Christ  has  prescribed,  in 
forming  a  charitable  judgment  of  them,  and  receiving 
them,  as  being  really  holy,  and  friends  to  Christ. 

In  this  sense,  the  children  of  the  believer  are  holv,  or 
saints.  Christ  has  put  this  character  upon  them,  and 
directed  his  people  to  consider  and  receive  them  as 


Chap.  V.        Of  the  Children  of  BcUeDers.  277 

such  ;  which  character  is  derived  wholly  from  the  be- 
lieving parent.  If  the  parent  of  the  children  be  a  visible 
saint,  or  holy  person,  that  is,  appears  to  men  to  be  a 
real  saint,  the  children  are  \isible  saints,  or  holy  also; 
that  is,  they  have  the  appearance  and  character  of  real 
saints,  as  teally  as  their  parents,  and  are  to  be  treated  as 
siu:h,  until  this  appearance  ceases.  How  this  appearance 
and  visibility  may  ceuse,  and  on  what  ground  it  is  de- 
rived to  children,  from  their  parents,  will  be  more  par- 
ticularly considered  in  the  sequel. 

It  has  been  said,  that  the  unbelieving  parent  is  sancti- 
fied, according  to  this  text  ;  which  is  the  same  with 
being  made  holy  :  Such  parent  is  therefore  here  repre- 
sented to  be  as  holy  as  the  children  ;  consequently  the 
latter  are  no  more,  and  in  no  other  sense  holy,  than  the 
former,  according  to  these  words. 

Answer.  No  one  can  suppose,  that  to  be  sanctified, 
and  to  be  holy,  do  here  express  the  same  character  ;  or 
that  the  unbelieving  parent  is  asserted  to  be  holy,  in  pre- 
cisely the  same  sense,  in  which  the  children  of  believers 
are  holy.  Therefore,  the  unbelieving  parent  being  said 
to  be  sanctified  by,  in,  or  to  the  believing  parent,  what- 
ever this  may  mean,  does  not  in  the  least  determine 
what  is  the  character  of  the  children,  which  is  expressed 
by  their  being  called  holy  ;  and  is  as  consistent  with 
their  being  asserted  to  be  really  holy,  in  the  sense  u  hich 
has  been  now  explained,  as  it  is  with  their  being  holy  in 
any  other  sense.  And  it  is  to  be  considered,  whether 
the  sense  here  given  be  not  the  most  natural,  consistent 
sense  :  and  whether  any  other  sense,  which  is  con^^ist- 
ent  and  unforced,  has  ever  yet  been  mentioned,  or  can 
be  suggested. 

When  the  unbelieving  parent  is  said  to  be  sanctified 
by,  or  to  the  believer,  the  meaning  is  plain  and  easy,  viz. 
That  the  believer  may  live  in  such  a  connexion,  con- 
sistent with  maintaining  a  christian  character  ;  and  the 
unbeliever  may,  to  such  a  degree,  answer  the  eiids  of 
that  relation  to  the  believer,  as  to  be  improved  by  the 
latter  to  the  holy  purposes  of  true  religion.  Thus  the 
unbeliever  is  sancified  to  the  believer,  as  every  kind  of 
food,  ai:id  every  creature  of  God,  is  sanctified  to  such, 

tOL.    II.  36 


278  Concerning  the  Baptism  Part  11; 

by  the  word  of  God,  and  prayer.^'  Therefore,  the  chil- 
dren of  such  parents  are  holy  :  they  derive  their  charac- 
ter from  the  believing,  holy  parent,  and  not  from  the  un- 
believer :  which  could  not  be  the  case,  if  the  unbeliever 
were  not  sanctified  by,  or  to,  the  believer,  in  the  sense 
above  explained.  Who  does  not  see  the  difference  be- 
tween the  unbeliever  being  sanctified  by,  in,  or  to,  the 
believer  ;  and  the  children  of  the  believer  being  conse- 
quentlv  holy  '?  The  latter,  according  to  the  use  of  the 
word  ill  ihc  New  Testament,  denotes  a  moral  character, 
and  fixes  it  on  the  children  :  the  formed  has  no  respect 
to  rl'ie  moral  character  of  the  unbeliever  ;  but  of  the  be- 
liting  parent,  from  whom  that  of  the  children  is  de- 
rived. 

According  to  this  view  of  the  words  under  considera- 
tion, the  children  of  believers  and  members  of  christian 
churches  are  to  be  considered,  and  were  considered  by 
Christ  and  Iiis  npostles,  and  the  primitive  churches,  as 
having  the  same  character  with  their  believing  pa?*ents  ; 
just  as  the  children  of  parents  in  the  Abrahamic  church 
were  considered  and  treated,  viz.  as  being  in  the  same 
covenant,  and  having  the  same  character  with  their 
parents.  The  children  of  Abraham,  and  of  Israel,  when 
more  particularly  formed  into  a  church,  and  they  renew- 
ed and  entered  into  covenant  at  Mount  Sinai,  after  they 
h[»d  greatly  apostatized,  during  their  long  servitude  in 
Egvpt,  were  denominated  by  God,  *'  A  holy  nation,  and 
a  holy  people."  And  all  their  children  were  included 
in  this  covenant,  as  has  been  shewn,  and  this  epithet 
was  applied  to  them,  a^  much  as  to  their  parents  :  the 
seal  of  the  covenant  was  therefore  applied  to  them,  by 
which  they  were  visibly  separated  and  distinguished 
from  all  other  people,  as  a  holy  nation,  both  parents  and 
children. 

Is  not  this  sufficient  evidence,  that  it  was  the  will  of 
Christ  that  the  churches  erected  by  the  apostles  should 
make  no  alteration  with  respect  to  children,  from  that 
which  took  place  in  the  church,  formed  in  the  family  of 
Abraham  ;  but  they  are  to  have  the  same  character  and 
privileges  with  them  ?  How  contiary  is  this  to  a  sup- 
posed repeal  of  the  institution,  by  which  children  wero 

*  1  Tim.  iv.  S. 


CiiAF.   V.         Oj  the  Children  of  Bclicuers,  279 

received  into  covenant  with  their  parents,  and   had  the 
seal  of  it  applied  to  them,  in  the  family  of  Abraham  ! 

And  if  the  children  of  believers  be  holy,  in  the  sense 
explained,  and  were  so  in  the  apostolic  churches ;  are 
they  not  the  proper  subjects  of  baptism  ?  Who  can  for- 
bid water,  that  they  should  not  be  baptized  ? 

It  may  be  added,  that  consistent  with  these  words, 
thus  understood,  this  apostle  treated  and  addressed  the 
children  of  believini^  parents,  as  beins^  numbered  with 
the  saints,  and  so  as  saints.  Headdresses  his  epistle  to 
the  church  at  Ephesus,  and  to  that  at  Colosse,  to  the 
saints  at  Ephesus,  and  at  Colosse,  and  to  no  other  per- 
sons ;  and  he  speaks  to  such,  and  no  others,  in  those, 
and  in  all  his  epistles.  Yet  here  we  find  him  particular- 
ly addressing,  and  exhorting  children,  as  included  in  the 
church,  and  among  the  saints.  "  Children,  obey  your 
parents  in  the  Lord  ;  for  this  is  right.  Children,  obey 
your  parents  in  all  things  ;  for  this  is  well  pleasing  unto 
the  Lord."* 

Other  passages  in  the  New  Testament  have  been  of- 
ten mentioned,  by  writers  on  this  subject,  in  support  of 
the  baptism  of  the  children  of  believers  :  But  it  is  not 
thought  needful,  particularly  to  consider  them  here  : 
Since  these,  which  have  been  brought  into  view,  are  sup- 
posed sufiacient  to  shew,  that  it  is  the  will  of  Christ,  that 
the  institution  of  a  church  in  the  family  of  Abraham,  so 
far  as  it  respects  children,  including  them  with  their 
parents,  and  applying  the  seal  of  the  covenant  to  them, 
should  not  be  repealed  under  the  gospel. 

4.  That  the  apostolic  churches  and  primitive  chris- 
tians did  admit  their  children  to  baptism,  as  proper  sub- 
jects of  it,  is  argued  from  the  general,  and  almost  univer- 
sal practice  of  it  in  all  ages  since,  from  that  time.  This 
is  a  fact,  which  writers  on  this  subject  have  abundantly 
proved.  From  ^\  ritings  now  extant  it  appears,  that  in- 
fant baptism  was  practised  in  the  christian  churches,  in 
the  second,  third,  and  fourth  centuries.  And  it  was  as- 
serted by  ^^Titers  in  the  chinch  in  those  ages,  that  it  had 
been  the  universal  practice  from  the  days  of  the  apos- 
tles ;  and  not  one  person  appears  to  have  denied  it,  or  to 
suggest  that  it  was  not  thus  handed  down,  as  an  instj- 

*  Eph.  vi.  1.     CoLiii.  20. 


280  Concerning  the  Baptism,  ^c.  Part  II. 

tution  of  Christ.  And  it  appears  to  have  been  the  com- 
mon practice  in  christian  churches  for  above  a  thousand 
years,  at  least  ;  and  it  is  to  this  day  the  general  practice 
in  the  christian  world.  If  this  were  not  the  prac- 
tice of  the  first  christian  churches,  formed  by  the  apos- 
tles, it  seems  impossible  that  it  should  be  introduced 
at  so  early  an  age,  as  the  universal  practice,  w  ithout  op- 
position by  any  one  church  or  person,  as  an  innovation, 
'  and  contrary  to  the  practice  of  the  primitive  churches  ; 
and  without  any  account,  or  notice  given,  \\hen  it  was 
\  done,  and  by  whom,  and  by  \\hom  it  was  opposed. 
Various  heresies  took  place  in  the  churches  soon  after 
the  apostles' days,  by  which  christians  were  divided  in 
•  their  sentiments  and  practice  in  many  things,  of  which 
we  have  the  history  handed  down  to  us  ;  informed  when, 
,  and  by  whom  they  were  introduced.  And  learned  men, 
\  who  took  pains  to  inform  themselves,  and  were  under 
*  advantages  to  do  it,  who  lived  in  the  early  ages  of  the 
church,  have  given  a  particular  account  of  the  heresies 
which  had  arisen  among  christians  in  different  parts  of 
the  world,  and  at  different  times  ;  but  they  never  men- 
tion infant  baptism,  as  one  of  them  ;  nor  the  omission 
or  denial  of  it,  as  a  christian  institution,  by  any  church 
or  single  person,  who  practised  the  baptism  of  any  with 
Avater.  By  those  heresies,  professing  christians  were  di- 
vided into  parties,  and  became  spies  upon  each  other  ; 
and  if  they  had  not  all  been  agreed  in  baptizing  infants, 
and  it  had  not  been  the  universal  practice  befoie  those 
divisions  rose,  but  was  introduced  afterwards,  it  would 
have  been  impossible  that  they  should  all  agree  in  it ;  or 
that  they  should  be  silent  about  it ;  and  that  none  should 
dispute  against  it,  and  oppose  it.  If  one  party  had 
adopted  it,  the  other  would  oppose  it,  as  an  innovation, 
never  known  to  be  practised  before,  &c.  But  while 
they  differed  about  many  things,  in  this  practice  they 
were  all  agreed,  as  an  institution  handed  down  from  the 
apostles. 

Corruptions  and  practices  have  taken  place  in  churches, 
especially  in  the  church  of  Rome,  which  are  contrary  to 
the  institutions  of  Christ,  and  were  not  practised  by  the 
primitive  churches  ;  but  we  have  an  account  when  most 
of  those  wei^e  introduced,  and  of  great  opposition  made 


Chap.  V.        The  Nature  and  Design,  ^c,  281 

to  them  by  many  ;  and  they  have  never  been  universally 
received  by  the  churches.  If  the  baptism  of  children  be 
not  a  divine  institution,  it  is  a  great  error  indeed  ;  a 
great  corruption  and  abuse  of  the  ordinance  of  baptism, 
and  an  utter  perversion  of  it,  to  a  purpose  for  which  it 
was  not  instituted.  And  it  is  perfectly  unaccountable 
(and  may  we  not  say  impossible)  that  it  should  so  uni- 
versally take  place  in  the  church  of  Christ,  and  that  so 
soon  after  the  death  of  the  apostles,  without  any  opposi- 
tion by  any  one  person,  for  many  centuries,  and  no  ac- 
count be  handed  down,  of  the  time  when  it  was  intro- 
duced, and  by  whom,  if  it  were  not  universally  practised 
from  the  days  of  the  apostles,  but  is  an  innovation,  con- 
trary to  the  original  institution  and  practice  of  the 
churches  ? 

But  if  the  baptism  of  the  children  of  believers  be  a 
divine  institution,  and  universally  practised  by  the 
churches  in  the  apostles'  days,  agreeable  to  the  foregoing 
arguments,  and  was  handed  down  from  them  in  the 
christian  churches  ;  then  its  taking  place  so  generally, 
and  even  universally,  from  the  earliest  times,  for  so  many 
ages,  can  be  well  accounted  for,  and  appears  perfectly 
consistent.  This  fact,  therefore,  increases  the  evidence, 
and  serves  to  strengthen  and  confirm  other  arguments, 
which  are  thought  to  be  in  themselves  fully  conclusive, 
that  the  baptism  of  infants  is  a  divine  institution,  and 
was  practised  by  the  apostolic  churches. 


THE    NATURE  AND   DESIGN   OF    INFANT 
BAPTISM. 

II.  The  next  thing  proposed  on  the  subject  of  in- 
fant baptism,  is,  to  consider  the  import  and  design  of  it, 
and  v\hat  good  ends  it  may  answer  to  the  parents  and 
their  children. 

If  it  be  evident  and  certain,  that  this  is  a  divine  insti- 
tution, it  ought  to  be  punctually  attended  and  practised, 
though  the  reason,  design,  and  end  of  it  were  not  to  be 
discovered,  and  none  could  tell  or  see  of  what  benefit  it 
can  be  to  the  parents  or  children.  But  if  this  were  in 
fact  the  case,  and  it  should  appear  to  us  only  an  unniean:. 


282  The  Nature  mid  Design  Part  II. 

inj^,  useless  ceremony,  and  reall}'^  of  a  bad  tendency  ; 
this  would  greatly  tend  to  blind  us  to  the  evidence,  that 
it  is  indeed  an  institution  of  Christ ;  and  to  prejudice 
our  minds,  and  shut  our  eyes,  so  as  not  to  see  it,  how- 
ever clear  it  may  be.  It  is  therefore  no  wonder  that 
persons,  who  have  imbibed  this  notion  of  infant  baptism, 
and  look  into  the  Bible,  and  attend  to  the  arguments 
which  are  brought  in  favour  of  it,  and  what  is  said 
against  it,  with  this  prejudice  on  their  minds,  should  not 
be  convinced  that  it  is  a  divine  institution  ;  but  reject  it 
with  a  great  degree  of  confidence,  and  religious  zeal. 
In  this  view,  the  inquiry  now  before  us  is  very  impor- 
tant and  interesting.  iVnd  if  a  rational  arid  consistent 
account  can  be  given  of  this  institution,  and  tiie  ground 
and  design  of  it  be  discovered  by  the  help  of  the  sci  ip- 
ture  ;  and  it  can  be  shown  in  what  respect  it  is  suited 
to  promote  the  good  of  parents  and  their  children,  and  of 
the  church  ;  it  will  tend  to  remove  prejudices,  and  to 
confirm  the  arguments  which  have  been  offered  from  the 
scripture,  in  favour  of  infant  baptism. 

This  \\\\\  be  now  attempted  by  offering  the  following 
observations  and  conclusions  to  the  candid  consideratioii, 
and  careful  examination  of  those  who  are  willing  to 
atter.d  to  this  subject,  and  desirous  to  form  right  con- 
ceptions of  it,  and  to  know  what  is  the  reason,  design 
and  advantage  of  this  institution. 

1.  The  baptism  of  the  children  of  believers  is  a  cove- 
nant transaction^  by  which,  in  some  sense  or  other,  and 
in  some  degree,  at  least,  the  children  are  visibly  taken 
into  covenant,  so  as  to  be  included  in  it  ;  and  are  to  be 
considered  as  sharing  in  the  blessings  of  it,  with  their 
parents.  No  less  than  this  can  be  made  of  the  transac- 
tion with  Abraham  ;  and  the  covenant  made  with  him 
and  his  seed,  in  which  the  seal  of  the  covenant  was  ap- 
plied  to  them.  And  the  same  constitution  takes  place 
in  the  christian  church,  with  respect  to  children  ;  and 
the  appointed  seal  of  the  gospel  covenant  is  therefore 
applied  to  them.  If  this  \\  ere  r.ot  a  covenant  transac- 
tion, \\hich  lias  respect  to  the  children,  and  they  were 
in  no  sense  included  in  the  covenant,  the  application  of 
the  seal  of  the  covenant  to  them,  by  baptizing  them, 
would  be  an  unmeaning  transaction  indeed  ;  or  rather 


Chap.  V.  Of  Infant  Bapihm,  283 

would  be  a  signification  of  that   which  is  not  true,  and 
does   not  really  take  place.     Nor  would  it  answer  to 
what  was  intended,  and  actually  took  place  in  the  cir- 
cumcision of  children  in  the  Abrahamic  church,   which 
was  expressly  called  the  token  of  the  covenant,  and  the- 
covenant  itself,  which  God  made,  and   established  be- 
tween himself,  and    Abraham  and  his  seed.      "  1  will 
make  a    covenant   between   me  and  thee.     And  I  will 
establish   my  covenant  between   me  and  thee  ;  and  thy 
seed  after  thee  ;    to  be  a  God  unto  thee,  and  to  thy  seed 
after  thee.      This  is  my  covenant  which  ye  shall  keep 
between  me  and  you,  and  thy  seed  after  thee  :    K^ery 
man  child  among  you  shall  be  circumcised  ;      and  it 
shall  be  a  token  of  the  covenant  betwixt  me  and  you. 
And  the  uncircumcised  man  child,  whose  flesh  of  his 
foreskin  is  not  circumcised,  that  soul  shall  be  cut  off 
from   his   people;     he   hath  broken  my   covenant. "* 
What  can  be  more  plain  and  certain,   than  those  words 
make  it,  that  the  children  of  Abraham  were  as  really  in- 
cluded in  the  covenant  made  w  ith  him,  of  which  circum- 
cision was  the   appointed  token  and  seal,  as  he  himself 
was  ;    and  consequently  that   all  the  parents  in  Israel, 
and  their  circumcised  children,  were  equally  included  in 
the  same  covenant  ?    And  who  that  believes   in  infant 
baptism,  will  deny  that  this  is  as  much  a  covenant  tran- 
saction as  was  the  circumcision  of  the  children  of  Abra- 
ham ;  and  that  the  baptized  children  of  believers  are  as 
really  and  as  much   in  covenant,   as   the  circumcised 
children  of  Abraham  ?    Therefore,  they  who  believe  the 
baptism   of  infants   to  be   a  christian  institution,  have 
generally,  if  not  universally,  considered  it  as  a  covenant 
transaction,  importing  the  children  of  believers  to  be  in- 
cluded in  the  same  covenant  with  their  believing  par- 
ents ;    though  they  may  have  differed  in  their  notion  of 
this  covenant,  as  it  respects  children. 

2.  This  covenant  transaction  in  baptizing  the  chil- 
dren of  believers,  is  between  God  and  the  parents.  It 
respects  the  children  indeed,  which  are  baptized,  but 
they  are  incapable  of  acting  in  the  affair,  so  as  to  enter 
into  covenant,  by  any  act  of  theirs.  If  they  be  brought 
it) to  covenant,  and  the  seal  of  it  set  upon  them,  it  must 

•  Gen.  xvii. 


284  7he  Nature  and  Design  Part  II. 

be  by  v  hat  is  done  for  them,  and  determined  and  acted 
with  respect  to  them,  in  ^hich  they  are  the  subjects,  and 
not  the  agents  ;  and  all  this  takes  place  previous  to 
their  knowing  any  thing  of  the  matter.  In  this,  all  arc 
agreed. 

3.  A  covenant  is  commonly  understood  to  imply  mu- 
tual engagements  and  promises,  on  some  condition  ex- 
pressed or  understood,  between  two  parties,  so  cove- 
nanting. Thus  when  God  enters  into  covenant  with 
men,  or  a  covenant  takes  place  between  them,  he  pro- 
poses and  promises  to  grant  some  good  thing  to  them, 
on  some  condiuon  to  he  performed  on  their  part ;  which 
they  engage  and  promise  to  perform,  approving  of  the 
proposal,  and  complying  with  it.  But  the  condition  on 
which  the  divine  promises  are  made  in  the  covenant 
which  he  proposes,  and  into  which  he  enters  with  man, 
is  all  implied  in  a  cordial  approbation  of  the  promise, 
and  acceptance  of  the  thing  promised  ;  and  perseverance 
in  this,  and  expressing  it  in  a  proper  and  answerable 
conduct  ;  for  this  is  to  love  God,  and  keep  his  com- 
mandments. 

The  absolute,  unconditional  promises  of  God,  are 
indeed  called  a  covenant,  and  he  is  said  to  make  a  cov- 
enant with  those  to  whom  he  makes  such  promises. 
Thus  he  is  said  to  establish  his  covenant  with  Noah  and 
his  seed,  in  which  all  mankind,  who  were  to  exist  after 
that,  are  comprehended  ;  and  with  every  living  crea- 
ture.* Which  covenant  consisted  in  an  absolute,  un- 
conditional promise,  that  he  would  not  destroy  the  world 
again  by  a  flood. — Of  the  same  kind  are  many  of  the 
promises  made  to  the  church  ;  that  God  will  never  for- 
sake it  ;  but  that  it  shall  continue  to  the  end  of  the 
world,  and  the  gates  of  hell  shall  never  prevail  against 
it ;  and  that  it  shall  yet  prosper  and  flourish,  and  fill  the 
world,  &c. 

The  covenant  of  grace,  which  is  called  the  new  cove- 
nant, is  in  a  sense  unconditional.  As  it  is  established 
with  the  redeemed,  the  church  as  a  body,  it  is  called  a 
promise  and  testament,  in  which  are  contained  all  the 
good  things  which  are  implied  in  the  complete,  eternal 
redemption  of  the  redeemed  church  :    and  \vhatever  is 

•  Gen,  ix.  3,  8cc. 


Chap.  V.  Of  Infant  Baptism,  S85 

necessary  on  their  part,  is  comprised  in  the  promise,  in 
which  God  engages  that  it  shall  take  place,  and  be 
wrought  in  them,  so  that  they  shall  will  and  do  the 
things  necessary  to  their  being  in  covenant  wiih  God, 
and  sharing  in  all  the  blessings  oF  it.  This  is  evident 
from  the  particular  description  which  the  apostle  Paul 
gives  of  this  covenant,  in  a  quotation  from  the  |)rophet 
Jeremiah.  "  Behold  the  days  come,  saith  the  Lord, 
when  I  will  make  a  new  covenant  with  the  house  of 
Israel,  and  with  the  house  of  Judah.  This  is  the  cove- 
nant that  I  will  make  with  the  housie  of  Israel,  after  those 
days,  saith  the  Lord  ;  I  will  put  my  laws  in  their  mind, 
and  write  them  in  their  hearts  :  and  I  will  be  to  them  a 
God,  and  they  shall  be  to  me  a  people.  And  they  shall 
not  teach  every  man  his  neighbour,  and  every  man  his 
brother,  saying.  Know  the  Lord  :  For  all  shall  kno\'^ 
me,  from  the  least  to  the  greatest.  For  I  will  be  merci- 
ful to  their  unrighteousness,  and  their  sins  and  their  in- 
iquities will  I  remember  no  more."^-  Here  God  prom- 
ises to  do  all  that  is  to  be  done  ;  and  if  there  be  any 
condition  necessary  on  the  part  of  the  church,  it  is  in- 
cluded in  the  promise,  and  God  engages  that  it  shall 
take  place.  "  I  will  put  my  laws  into  their  mind,  and 
write  them  in  their  hearts,  and  they  shall  be  to  me  a 
people."  This  is  to  be  considered  as  a  condition  which 
must  take  place  in  all  of  the  redeemed  church,  and  im- 
plies saving  faith,  or  love  to  God,  and  obedience  to  him, 
in  keeping  his  commandments.  But  in  this  covenant 
of  grace,  this  condition  of  salvation,  and  all  that  is  im- 
plied in  eternal  redemption,  is  promised  to  the  church. 
This  is  the  legacy,  the  testament,  or  promise  which 
Christ  has  left  to  his  church. 

But  this  does  not  exclude,  but  necessarily  includes,  a 
condition,  or  something  which  must  take  place  in  every 
individual,  in  order  to  his  being  interested  in  the  bless- 
ings of  this  covenant,  or  being  properly  in  covenant  with 
God.  This  may  properly  be  called  a  condition,  the 
condition  of  the  covenant,  on  man's  part,  as  necessary' 
In  order  to  his  being  in  covenant. 

How  the  children  of  believers  are  visibly  included  in 
this  covenant,  and  may  really  be  so,  having  the  condi- 

voL.  II.  37 

Heb.  vUi.  8,  10,  11,  12, 


286  T^'he  Nature  and  Design  Part  II. 

tion  of  it  wrought  in  them,  will  be  shown  in  what  fol- 
lows. But  the  observation  in  this  particular,  under 
which  some  digression  has  been  made,  that  it  might  not 
be  misunderstood,  is,  that  in  the  covenant  transaction 
between  God  and  the  parents  in  the  baptism  of  their 
children,  there  are  mutually  promises  and  engagements 
between  them,  which  do  particularly  respect  the  chil- 
dren. What  they  are  will  be  considered  under  the  fol- 
lowing particulars. 

4.  The  parent,  who  offers  his  child  to  baptism,  does 
expressly  or  implicitly  renew  his  covenant  m  ith  God, 
and  dedicates  himself  to  him,  to  love  him  and  keep  his 
commandments;  and  does  renewedly  lay  hold  of  the 
covenant,  acting  for  himself  and  child.  He  brings  his 
child  to  Christ,  for  his  blessing,  and  dedicates,  and  gi\  es 
it  away  ta  him  ;  and  promises  to  bring  it  up  for  him, 
"  In  the  nurture  and  admonition  of  the  Lord,"  as  one 
of  Christ's  children.  All  this  is  professed,  and  promised 
in  this  visible,  external  transaction  :  And  if  this  be  done 
understand ingly  and  heartily,  or  is  a  true  expression  of 
the  heart  of  the  parent,  it  is  really  done  in  the  sight  of 
God.  This  is  true,  in  the  view  of  the  church,  who  look 
only  on  the  outward  appearance,  and  cannot  see  the 
heart.  The  parent  is  considered  by  them  as  sincere 
and  hearty  in  making  his  profession  and  promises ;  that 
he  does  really  dedicate  his  child  to  Christ,  and  will  do 
all  that  is  implied  in  bringing  it  up  for  him,  in  the  nur- 
ture and  admonition  of  the  Lord. 

What  is  implied  in  this  engagement  and  promise  will 
be  move  particularly  considered  hereafter.  Whatever 
this  may  be,  all  v\ho  believe  the  baptism  of  the  children 
of  believing  parents  is  a  divine  institution  w  ill  grant,  that 
all,  which  has  been  now  expressed,  is  implied  in  the 
profession  and  promise  made  by  the  parent  in  offering 
his  child  in  baptism. 

5.  Jesus  Christ  does,  in  this  transaction,  receive  the 
child  into  the  same  visible  standing  and  character  with 
the  parent,  as  a  visible  saint,  or  holy  person,  and  orders 
the  church  to  consider  and  look  upon  it  in  this  light,  as 
being  one  in  their  view,  and  so  far  as  they  are  to  judge, 
really  holv,  and  among  the  number  of  the  saved,  Of 
this  holiness,  the  child  is  as  capable  as  the  parent ;    and 


Chap.  V.  Of  Infant  Baptism.  287 

by  the  command  of  Christ,  \\\\o  has  put  this  character 
upon  all  such  children,  and  said,  they  are  holy  ;  they  are 
to  be  considered  and  received  by  the  church  as  such ; 
that  is,  in  appearance,  to  their  view,  really  holy.  He 
has  commanded  his  church  to  receive  all  those  adult 
pel  sons  who  make  a  proper  profession  and  appearance  of 
real  holiness,  and  to  look  upon  them  as  being  really  ho- 
ly ;  that  is,  to  consider  and  treat  them  as  being  really 
what  they  appear  to  be,  though  they  may  not,  in  fact, 
be  really  what  they  appear  to  men  to  be  ;  though  they 
may  not  be  really  holy,  and  there  be  no  reason  to  believe 
that  they  are  all  such  ;  and  how  great  the  number  is  of 
those  who  are  visible  saints,  that  is,  who  appear  to  the 
church  to  be  real  saints,  and  whom  they  are  command- 
ed to  receive  and  treat  as  such,  and  yet  are  not  really 
saints,  none  can  tell.  In  like  manner,  he  has  command- 
ed his  people  to  receive  their  children,  whom  they  bring 
to  the  church,  in  the  same  character  with  their  parents, 
as  really  holy  ;  that  is,  as  appearing  to  them  to  be  really 
holy,  which  is  the  same  with  being  visibly  holy  ;  be- 
cause he  has  put  this  character  upon  them,  which  he  has 
put  upon  their  parents,  and  ordered  them  to  be  called 
saints,  or  holy,  though  they  may  not  be  really  so  ;  and 
there  may  be  as  many,  among  such  children,  not  really 
holy,  as  there  are  among  their  parents,  or  the  adult 
members  of  the  church,  or  more.  Their  connexion 
with  their  parents,  and  having  the  same  character  put 
upon  them  by  Christ,  by  saying,  "  Suffer  little  children 
to  come  unto  me,  and  forbid  them  not  ;  for  of  such  is 
the  kingdom  of  God,"  and  calling  them  saints,  or  holy, 
is  a  good  warrant  to  the  church  to  receive  them,  with 
their  parents,  into  the  visible,  holy  covenant,  and  apply 
the  seal  of  the  covenant  to  them,  as  the  children  of  the 
parents  of  the  ancient  church  were,  and  were  called  holy, 
and  the  holy  seed. 

Two  reasons  may  be  given,  why  the  Redeemer  has 
affixed  the  same  character  to  the  children  of  believing, 
visibly  covenanting  parents,  as  he  has  to  the  parents 
themselves,  and  ordered  them  to  be  taken  into  the  same 
covenant,  and  to  have  the  seal  of  the  covenant  applied 
to  them,  and  to  be  numbered  among  the  redeemed,  both 
in  his  ancient  church,  and  in  l;hat  under  the  gospel. 


288  T'he  Nature  and  Design  Part  II. 

1.  Because  he  has  ordered  that  those  who  are  made 
really  holy,  and  are  saved,  should  be  chiefly  taken  from, 
and  found  among  visible  believers  and  their  children. 
Therefore,  he  has  directed  us  to  look  there,  for  really 
lioly  persons  that  shall  be  saved,  and  no  where  else. 
He  has,  for  wise  reasons,  determined,  that  real  holiness 
ar,d  salvation  shall  briefly  and  ordinarily  descend  in  this 
line,  from  believing  parents  to  their  children.  There- 
fore, he  has  ordered  them  all  to  be  looked  upon  by  the 
church  to  be  holy,  and  to  be  numbered  among  the  saved ; 
for  the  same  reason  that  all  adult  professing  believers 
arc  to  be  received  by  the  church,  as  really  holy,  viz. 
because  they  who  are  really  holy  and  shall  be  saved  are 
to  be  found  among  those  who  have  this  appearance,  and 
are  to  be  looked  for  among  them  ;  and  one  cannot  be 
distinguished  from  another,  so  as  to  be  known  to  be 
really  holy,  and  the  other  not  ;  therefore,  all  such  must 
be  considered  as  really  holy,  and  have  this  character  put 
upon  them. 

That  it  is  God's  common  way,  to  convey  saving  bless- 
ings dow n  fiom  godly  parents  to  their  children,  and  to 
bless  the  children  for  the  sake  of  their  parents,  may  be 
argued  from  many  passages  of  scripture  ;  some  of  which 
have  been  mentioned  heretofore.  "  The  righteous  is 
ever  merciful  and  lendeth  :  and  his  seed  is  blessed. 
The  just  man  walketh  in  his  integrity  ;  his  children  are 
blessed  after  him.  Blessed  is  the  man  that  feareth  the 
Lord,  and  delighteth  greatly  in  his  commandments. 
His  seed  shall  be  mighty  upon  the  earth.  The  genera- 
tion of  the  upright  shall  be  blessed. "*^  God  promises 
his  church,  which  has  a  special  respect  to  the  gospel 
church,  that  he  will  bless  them  and  their  children  with 
spiritual  blessings,  and  the  promise  is  made  as  much  to 
their  offspring  as  to  them.  "  I  will  pour  water  upon 
him  that  is  thirsty  ;  and  floods  upon  the  dry  ground  : 
1  will  pour  my  spirit  upon  thy  seed,  and  my  blessing 
upon  thine  offspring."!  ^^'^^  still  speaking  of  the 
church,  he  says,  "  As  for  me,  this  is  my  covenant  with 
them,  saith  the  Lord,  my  spirit  that  is  upon  thee,  and 
my  Avords  which  I  have  put  in  thy  mouth,  shall  not  de- 
part out  of  thy  mouth,  nor  out  of  the  mouth  of  thy  seed, 

*  Psalm  xxxvii.  26.    c.xii.  l,  %    Prov,  xx.  7.      ^  Isai.  sUv,  S, 


Chap.  V.  Of  Infant  Baptism.  289 

nor  out  of  the  mouth  of  thy  seed's  seed,  saith  the  Lord, 
from  henceforth  and  forever.  They  shall  not  labour  in 
vain,  nor  bring  forth  for  trouble  :  For  they  are  the  seed 
of  the  blessed  of  the  Lord,  and  their  offspring  with 
them."*  "  And  they  shall  be  my  people,  and  I  will  be 
their  God.  And  I  will  give  them  one  heart  and  one 
wav,  that  they  may  fear  me  forever,  for  the  good  of 
them,  and  of  their  children  after  them."f  Thus  the 
children  are  connected  with  their  parents,  and  the  good, 
the  blessing,  is  represented  as  descending  from  parents 
to  children  ;  and  the  latter  are  included  in  the  promises 
of  good  to  the  former.  To  the  same  purpose  are  the 
following  words,  which  have  reference  to  the  gospel  day, 
*'  And  the  Lord  thy  God  will  circumcise  thine  heart, 
and  the  heart  of  thy  seed,  to  love  the  Lord  thy  God, 
with  all  thine  heart,  and  with  all  thy  soul,  that  thou 
mayest  live. "J  And  the  covenant  which  God  makes 
with  his  church  and  people  is  represented  as  conveying 
blessings  from  parents  to  children,  to  a  thousand  gen- 
erations.^ Thus  piety  and  spiritual  blessings  are  rep- 
resented as  descending  down  in  a  line  from  parents  to 
children,  in  the  church  ;  and  there  we  are  to  look,  and 
expect  to  find  holiness,  if  any  where  :  And  the  children 
of  visibly  pious,  holy  parents,  are  to  be  considered  and 
looked  upon  as  of  the  same  character  with  their  parents, 
and  as  the  blessed  of  the  Lord,  and  holy  with  them,  so 
long  as  they  do  not  discover  the  contrary.  Therefore, 
they  are  to  be  considered  and  treated  as  in  the  same 
covenant  with  their  parents,  and  heirs  of  the  same  bless- 
ings with  them,  so  long  as  they  are  incapable  of  acting 
for  themselves  ;  which  cannot  be  done  without  applying 
the  seal  of  the  covenant  to  them,  by  baptizing  them. 

Agreeably  to  the  representation  of  scripture,  which  has 
now  been  brought  into  view,  this  appears  to  be  true  in 
fact,  from  what  has  taken  place  in  the  visible  church  in 
all  ages.  Ever  since  there  has  been  a  visible  church  in 
the  world,  those  who  have  been  saved  have  generally 
been  members  of  that,  and  this  salvation  has  been  hand- 
ed down  from  parents  to  children,  until,  by  apostasy  and 
open  breach  of  covenant,   they  have  been  destroyed,  or 

*  Isaiah  lix.  21.  Uv.  23-.  j  Jer.  xxxii.  38,  39. 

\  Deut.  xxs.  ©.  §  Exod.  xx.  6.    Deut.  vii.  9. 


290  The  Nature  and  Jdesign  Fart  II. 

cast  off  by  God,  and  ceased  to  be  a  visible  church 

When  the  church  was  erected  in  the  family  of  Abraham, 
and  was   enlarged,  as  his  posterity  multiplied,    which 
continued  down  to  the  crucifixion  of  Christ,  and  even  to 
the  destruction  of  the  temple  and  nation  of  the  Jews  by 
the  Romans,   before  it   was  wholly  abandoned  and  de- 
stroyed, true  religion,  real  holiness,  and  salvation  were 
chiefly  confined  to  that  church,  and  handed  down  from 
parents  to  children.     The  most  of  the  truly  pious  and 
holy  people  in  the   world    vvere   to   be   found  in  that 
church,  during  all  that  time,   from  generation  to  genera- 
tion.— This  church  was  therefore  called  the  inheritance 
of  the  Lord,  and  his  heritage.     And  is  represented  by 
the  apostle  Paul,  by  an  olive  tree,   which  had  flourished 
along  time,  a  holy  tree  ;    but  when  the  branches  v,ere 
broken  off"  by  unbelief,  and  an  open  breach  of  covenant, 
the  Gentiles  were  inserted  in  their  place,  into  the  holy 
root  of  this  olive  tree  ;    and  then  the  Gentile  and  chris- 
tian church,  being  in  the  foundation  and  essence  of  it, 
the  same  with  the  church  which  had  subsisted  in  the 
family  and  posterity  of  Abraham,   was  the  visible  holy 
society,  including  parents  and  children.     And  as  Christ 
says,  salvation  was  of  the  Jews,  while  they  continued 
branches  in  the  holy  oli\e  tree  ;    so  when  they  were 
broken  off",  as  a  nation,  and  agreeable  to  the  ancient  pre- 
diction, the  law  went  forth  out  of  Zion,  and  the  word  of 
the  Lord  from  Jerusalem,   unto  the  Gentile  nations  ; 
and  many  people  heard  and  said,  "  Let  us  go  up  to  the 
mountain  of  the   Lord,   to  the  house  of  the   God   of 
Jacob,  and  he  will  teach  us  of  his  ways,  and  W'e  will 
walk  in  his  paths."*     From  that  time,  salvation  was  of 
the  christian   church,  and  has  been  handed  down  from 
parents  to  children,  to  this  day.     And  though  some  par- 
ticular  churches  or  branches  of  the   christian   visible 
church,  and  however  many  and  great,  have  been  brok- 
en off  by  apostasy  ;    yet  still  the  true  visible  christian 
church  subsists,   and  will  continue  from  parents  to  chil- 
dren, to  the  end  of  the  world.    And  the  parents  and  chil- 
dren of  which  it  consists,  are  visibly  holy,  and  heirs  of 
salvation :  and  no  others  are  or  can  be  so. 
*  Isaiah  ii.  S. 


Chap.  V,  Of  Infant  Baptism.  291 

2.  Another  reason  why  the  same  character  is  affixed 
to  the  children  of  believers,  which  the  latter  sustain  ; 
and  why  they  are  received  into  covenant  with  them,  and 
have  the  seal  of  the  covenant  applied  to  them,  and  which 
may  be  conbidered  as  the  foundation  of  what  is  observed 
as  a  reason  of  this,  in  the  foregoing  particular,  is  this, 
That  real  holiness,  and  sahatioji,  are  secured  to  the  chil- 
dren of  belieniers^  by  the  ccoenajit  into  which  the  parents 
enter  with  God,  as  it  respects  their  children,  if  the  parents 
J  ait  hj  idly  keep  covenant,  and  fulfil  what  they  pro]  ess  and 
promise,  respecting  their  children^  when  they  ojfer  them  in 
baptism. 

It  has  been  observed,  that  parents  offering  their  chil- 
dren in  baptism,  is  a  covenant  transaction,  between  God 
and  them,  with  regard  to  the  children,  to  whom  the  seal 
of  the  covenant  is  administered  ;  and  that  there  are  mu- 
tual promises  and  engagements  between  the  parties 
co\'enanting,  without  which  it  would  not  be  a  covenant 
transaction  :  And  it  has  been  also  observed,  that  the 
baptism  of  children  has  been  generally  considered  in 
this  light  by  those  who  have  believed  it  to  be  a  divine 
institution,  and  have  vindicated  it  as  such.  The  parent, 
in  this  transaction,  professes  to  devote  his  child  to 
Christ,  and  give  it  away  to  him,  asking  his  blessing  on 
it,  as  the  greatest  and  only  portion  he  wishes  for  his 
child  ;  and  promises,  that  if  he  and  the  child  shall 
live,  to  bring  it  up  for  Christ,  as  belonging  to  him,  as 
one  of  his  lambs  in  his  flock,  and  bearing  his  mark  and 
name,  to  train  it  up  in  the  way  in  which  he  should  go, 
in  the  nurture  and  admonition  of  the  Lord. 

And  Jesus  Christ,  as  the  other  party  in  this  covenant 
transaction,  visibly  receives  the  child  as  belonging  to 
him  ;  and  on  the  condition  which  the  parent  professes 
and  promises  to  perform,  he  promises  to  bless  the  child, 
and  bestow  salvation  upon  it.  Therefore,  such  children 
are  visibly  saints,  and  numbered  among  the  saved  :  For 
the  proicssion  and  engagements  of  the  parents  are  to 
be  relied  upon  by  the  church  ;  and  that  they  will  fulfil 
their  promises  respecting  their  children  ;  upon  which 
the  promise  of  Christ  will  be  made  good  to  them. 

That  this  is  the  tenor  of  the  covenant  between  God 
and  believing  parents,  respecting  their  children,  seems 


292-  I'he  Nature  and  Design  Part  IL 

to  be  evident  from  the  transaction  itself  in  baptism,  as  it 
has  been  now  stated  and  explained  :  And  this  will  fully 
account  for  the  children  of  believers  belonging  to  the 
visible  kingdom  of  God,  and  their  being  called  holy,  or 
saints.  But  this  may  be  farther  confirmed  by  those 
passa.e:es  of  scripture,  which  contain  promises  of  saving 
grace,  or  of  salvation,  to  the  children  of  those  parents 
who  are  faithful  in  keeping  covenant  with  God. 

The  covenant  with  Abraham,  which  has  been  men- 
tioned, by  which  a  visible  church  was  formed  in  his 
house  and  family,  who  is  the  father  and  pattern  of  all 
believers  ;  and  which  covenant  and  church  was  handed 
down  in  his  posterity,  and  is  not  essentially  different, 
but  really  the  same  covenant  and  church,  which  still 
exists,  since  the  natural  posterity  of  Abraham  have  been 
broken  off  or  cast  out,  by  their  unbelief  and  open  breach 
of  covenant,  as  has  been  shown  :  This  covenant  with 
Abraham  included  his  children  ;  and  the  promise  it  con- 
tained was  made  as  much  to  his  children  as  to  him. 
The  words  of  the  promise  are,  "  To  be  a  God  unto 
thee,  and  to  thy  seed  after  thee."  The  promise  to  be  a 
God  unto  Abraham  included  the  blessings  of  the  cove- 
nant of  grace,  even  saving  mercies,  and  it  must  imply 
the  same  when  made  to  his  seed.  This  promise  was 
made  on  a  condition  on  Abraham's  part,  which  is  im- 
plied, and  is  expressed  in  the  context.  "  The  Lord 
appeared  unto  Abraham  and  said.  Walk  before  me,  and 
be  thou  perfect  :  And  I  will  make  my  covenant  between 
me  and  thee."*  The  condition  of  the  covenant,  which 
was  required  of  Abraham,  is  here  expressed  in  these 
words,  "  Walk  before  me,  and  be  thou  perfect."  And 
the  condition  of  the  covenant  or  promise  is  again  ex- 
pressed in  the  following  words,  ' '  This  is  my  covenant, 
%vhich  ye  shall  keep^  between  me  and  you,  and  thy  seed 
after  thee  :  Every  man  child  among  you  shall  be  circum- 
cised. And  ye  shall  circumcise  the  flesh  of  your  fore- 
skin, and  it  shall  be  a  token  of  the  covenant  betwixt  me 
and  you. "t  The  external  rite  of  circumcision  is  not 
here  intended,  as  the  only  condition  of  the  covenant ; 
but  this  implies  the  things  signified  by  circumcision,  the 
sign  being  mentioned,  as  including  what  was  the  import 
•  Gen,  xvul,2.  f  verse  10,  Hi. . 


Chap.  V.  Of  Infant  Baptism.  293 

and  signification  of  it.  Therefore,  it  is  here  called  the 
token  of  the  covenant.  When  Abraham  circumcised  his 
children,  he  devoted  them  to  God,  and  promised  to 
treat  them  as  God's  children,  and  educate  them  for  God, 
which  implied  praying  for  them,  and  with  them  ;  in- 
structing them  in  the  things  of  this  covenant,  and  di- 
recting and  watching  over  them,  and  exercising  parental 
care  and  government  of  them,  and  using  all  proper 
means,  to  lead  them  to  know  and  do  their  dutv  to  God 
a!id  man,  as  soon  as  they  slionld  be  capable  of  acting 
for  themselves  ;  at  the  same  time,  setting  a  good  ex- 
ample before  them  in  all  his  conduct,  both  of  true  piety 
to\Nards  God,  and  righteousness  and  benevolence  to- 
waids  men.  This  was  the  covenant  between  God  and 
Abiaham,  on  Abraham's  part,  with  respect  to  his  chil- 
dren, of  which  circumcision  was  the  sign,  token,  and 
seal  ;  and  though  he  circumcised  his  children,  if  he  dicl 
not  i  1  heart  dedicate  them  to  God,  and  faithfully  perform 
the  duties  signified  and  promised  in  this  transaction,  he 
did  not  keep  the  covenant  of  circumcision,  but  would 
break  it,  in  the  most  important  and  essential  part  of  it. 
Upon  this  condition,  implied,  professed  and  engaged,  in 
Abraham's  circumcising  his  children,  God  promised  to 
be  their  God,  to  bless  them  with  the  blessings  of  the 
covenant,  or  that  they  should  be  holy  and  happy  forev- 
er. Thus  God  entered  into  covenant  with  Abraham 
and  with  his  seed  :  and  the  promise  was  to  him  and  his 
children,  upon  condition  he  would  keep  the  covenant  of 
circumcision,  which  was  a  token  and  seal  of  the  cove- 
nant, by  both  the  parties  covenanting. 

This  is  here  said  to  be  an  cucrlasting  co'venant.  "  And 
my  covenant  shall  be  in  your  flesh  tor  an  everlasting 
covenant."*  True  religion  and  salvation  would  be 
transmitted  to  a  thousand  generations,  even  v\ilhout  end, 
or  to  the  end  of  the  world,  from  parents  to  children,  if 
parents  were  faithful  in  the  covenant,  as  it  respects  their 
children.  But  this  co\enant  may  be  broken,  by  the 
parent's  not  keeping  covenant,  and  not  acting  up  to  liis 
obligations,  profession  and  promises,  with  regard  to  his 
children,  and  being  guilty  of  great  and  persevering  neg., 
lectofhis  duty,  and  by  his  unfaithfulness.     This  is  evi. 

voL.   II.  38 

•  Gen,  xvik  13. 


294  The  Nature  ami  Design       .      Part  II. 

dent  from  the  words  which  follow,  and  is  plainly  ex- 
pressed in  them.  ' '  And  the  uncircumcised  man  child, 
whose  flesh  of  his  foreskin  is  not  circumcised,  that  soul 
shall  be  cut  off  from  his  people  :  He  hath  broken  my 
covcnant."'^-  Upon  these  words  the  following  observa- 
tions may  be  made. 

First.  In  the  case  mentioned,  the  child  does  not 
properly  break  the  co\enant  ;  for  he  is  not  in  the  least 
active  or  guilty  in  the  affliir.  The  covenanc  is  broken 
by  the  parent's  neglect  of  his  duty  to  the  child.  There- 
fore, when  it  is  said,  "  He  hath  broken  my  covenant," 
the  me:iuii"!g  is,  the  covenant  is  broken,  as  it  respects  the 
child,  a; id  by  this  njean  the  child  is  out  of  covenant,  and 
exchided  from  the  privileges  of  it  ;  but  the  parent  is 
the  covenant  breaker,  as  it  is  wholly  by  his  neglect  to 
circnmcise  his  child. 

Secondly.  As  the  covenant  made  with  Abraham 
was  visibly  broken  by  a  parent's  refusing  or  neglecting 
to  circumcise  his  children ;  so  it  was  really  broken  by 
the  parent,  if  he  refused  and  neglected  to  do  what  is  im- 
plied in  the  circumcision  of  children,  and  what  he  pro- 
fessed and  promised  in  that  transaction.  Though  he 
performed  the  exterrial  rite,  yet  if  his  heart  were  not  an- 
swerable to  it,  and  he  were  disposed  to  neglect  all  the 
important  duty  respecting  his  children,  which  he  pro- 
fesses and  solemnly  engages,  in  performing  the  external 
rite  of  circumcision,  he  breaks  the  covenant  as  much, 
and  more  in  the  sight  of  God,  than  if  had  not  circum- 
cised his  children  ;  and  forfeits  all  the  promised  bless- 
ings of  the  covenant  to  his  children,  which  were  promis- 
ed on  condition  of  his  faithiulness  in  keeping  this  cove- 
nant. Circumcision,  considered  as  a  mere  external  rite 
and  ceremony,  was  n<ji  ihe  circumcision  which  was 
commanded  by  God  :  If  the  moral  exercises  and  duties 
iniplied  in  it,  and  signified  by  it,  and  which  were  pro- 
fessed and  engaged,  did  not  take  place,  but  were  neg- 
lecied.  These  were  of  "uie  essence  of  circumcision  ; 
the  external  rite  was  but  a  sign  or  token  of  the  other,  in 
which  the  covenant  consisted  ;  and  if  the  things  signi- 
fied, prolcssed  and  promised,  by  this  external  sign  and 
token,  did  not  take  place,  the  external  sign  and  transac- 
tion was  a  mere  nullity  in  the  sight  of  God,   and  in  the 

«  Gen.  X.  14. 


Chap.  V.  Of  Infant  Baptism.  295 

sight  of  men  too,  so  far  as  this  was  apparent,  and  known 
to  them.  This  is  expressly  asserted  by  the  apobtle 
Paul,  when  speakinjr  of  circumcision.  "  Circu^ncision 
verily  profireth,  if  thou  keep  the  law  ;  but  if  thou  be  a 
breaker  of  the  law,  thy  circumcision  is  made  uucircum- 
cision.  Neidier  is  that  circumcision  wnich  is  outward 
in  the  flesh.  "*- 

Therefore,  when  a  parent  in  Israel  circumcised  his 
children,  and  nei^lected  to  do  the  duties  enjoined,  pro- 
fessed and  promised,  of  which  the  circumcision  of  his 
children  was  a  token  and  pledge,  and  so  did  not  keep 
the  law  of  circumcision,  but  broke  it  ;  his  children 
were  in  this  respect,  as  if  they  had  not  been  circumcised, 
and  the  covenant  of  circumcisioji  was  as  really,  and  as 
much  broken,  as  if  he  had  neii;lected  to  circumcise  his 
children  ;  and  his  children  were,  by  this  neglect,  cut  oiF 
from  the  promises  and  blessings  of  the  covenant.  Can 
any  thing  be  more  plain  and  certain  than  this  ?  What 
moral  exercises  and  duties,  respecting  the  children,  the 
parent  professed  and  promised,  and  what  was  the  law  of 
circumcision,  in  this  respect,  has  been  briefly  stated 
above,  and  will  be  more  fully  explained,  before  the  sub- 
ject is  cl'>sed. 

Thirdly.  Hence  it  appears  that  the  covenant  of 
circumcision,  as  it  respected  the  seed  or  children  of  i\\Q 
parents,  who  circumcised  them,  did  not  extend,  in  the 
promises  of  it,  any  farther  than  to  the  children  thus  cir- 
cumcised ;  though  the  parents  were  faithful  in  keeping 
covenant,  and  acted  up  to  their  profession  and  engage- 
ments. They  could  transmit  the  blessings  of  the  cove- 
nant, according  to  the  promises  of  it,  no  farther  than  to 
their  children,  \\  hich  were  circumcised  by  them.  If 
these  children  should  neglect  to  circumcise  their 
children  ;  or  if  they  should  circumcise  them,  and  yet 
not  keep  the  law  of  circumcision,  but  neglect  the  duties, 
\\  ith  respect  to  their  children,  which  they  had  professed 
and  engaged,  the  covenant  would  be  broken,  and  their 
children  be  cut  oft"  from  the  promises  and  blessings  of  it. 
And  thus,  this  £'wr/^i'/i/7§- covenant,  which,  if  faithfully 
kept,  \\  ould  transmit  spiritual  blessings  and  salvation  to 
all  geneiations,  to  the  erid  of  the  world,  ma^  be,  and  has 
^  Rom.  ii.  25, 29. 


296  The  Nature  and  Design  Part  II. 

been  brolcen  ;  by  which  breach  of  this  covenant,  all  the 
dreadful  and  prevailing  evils  and  the  ciirbc,  vihich  have 
fallen  upon  mankind,  have  been  introduced,  and  spread 
over  the  world,  asrreeablv  to  the  words  of  God  by- 
Isaiah.  "  The  earth  also  is  defiled  under  the  inhabitants 
thereof ;  because  they  have  transQ:ressed  the  laws, 
changtd  the  ordinance,  broken  the  everlasting  covenant. 
Therefore,  hath  the  curse  devoured  the  earth,  and  they 
that  d\^  ell  therein  are  desolate."* 

Bjjt  the  following  question  will  be  suggested  here, 
which  requires  an  answer. 

Question.  If  spiritual  blessings  and  salvation,  the 
blessings  promised  in  the  covenant,  be  transmitted  from 
parents  who  keep  covenant  to  their  children,  these  chil- 
dren will  be  holy  and  obedient,  according  to  the  prom- 
ise made  to  their  parents  ;  consequently,  their  children 
will  be  holy  and  obedient  also,  and  so  on  through  every 
generation,  to  the  end  of  the  world.  How  then  can  this 
covenant  be  broken,  so  that  any  children  in  this  Une  of 
succession,  should  be  unholy  and  disobedient  ?  Must 
not  holiness  and  salvation  be  infallibly  transmitted  from 
parents  to  children,  to  the  last  generation,  according  to 
this  notion  of  the  covenant,  without  a  possibility  of  a 
breach  of  covei"vant? 

Answer.  The  covenant,  as  it  respects  the  parents, 
in  their  own  persons,  and  the  duties  required  of  them, 
in  order  to  their  own  salvation,  is  different  from  the 
covenant,  and  the  duties  required,  as  they  respect  their 
children.  What  regards  their  children  is  a  distinct 
branch  of  the  covenant,  and  differs  from  what  respects 
their  own  persons  only. 

The  covenant,  as  it  respects  the  individual  person  en-» 
tering  into  covenant,  promises  salvation  to  him  who  be- 
lieveth,  even  to  the  least  and  lowest  degree  of  true  faith, 
by  which  he  lays  hold  of  the  covenant  ;  it  promises  that 
all  such  shall  be  finally  saved  ;  that  they  shall  be  fur- 
nished with  every  thing  necessary  for  this,  and  shall  be 
kept  by  the  po\^er  of  God,  through  their  faith,  unto 
salvation. — The  person  entering  into  covenant,  as  it 
respects  h.is  own  person,  professes  this  faith,  and  to 
dievote  himself  to  God  in  the  exercise  of  it  j  lays  hold  of 

*  Isaiah  xxiv.  5,  6. 


Chap.  V.  Of  Infant  Baptism.  297 

the  covenant,  and  promises  by  divine  assistance,  relying 
upon  the  promised  grace  of  God,  to  live  a  life  of 
faith  and  holiness. 

The  covenant,  as  it  respects  the  children  of  believing 
parents,  and  includes  them,  promises  spiritual  blessings 
and  salvation  to  them,  on  condition  of  the  parents'  faith- 
fulness in  devoting  them  to  God,  and  bringing  them  up 
for  him,  persevering  in  the  exercises  and  duties,  which 
are  implied  in  this.  And  these  exercises  and  duties 
respecting  their  children  are  professed  and  promised  by 
the  parents,  when  they  devote  them  to  God,  in  this  cov- 
enant transaction,  and  in  applying  the  seal  of  the  cove- 
nant to  them.  But  there  is  no  promise  in  this  covenant 
that  if  they  do,  uith  a  degree  of  sincerity,  gi\e  up  their 
children  to  God,  and  profess  all  those  exercises  and 
promise  to  perform  all  that  duty  towards  th^m,  which 
are  implied  in  bringing  them  up  for  God,  that  they  shall 
certainly  do  all  this ;  but  they  may  be  very  deficient 
and  unfaithful  in  this  covenant,  as  it  respects  their  chil- 
dren, and  bring  a  curse  upon  them,  rather  than  the  bless- 
ings promised  in  the  covenant. 

Therefore,  though  the  parents  may  be  true  believers, 
and  interested  in  all  the  blessings  of  the  covenant,  so 
far  as  they  respect  th^mselve?,,  in  their  own  persons  ; 
yet  they  may  be  so  negligent  of  the  exercises  and  duties 
of  the  co\enant,  as  it  respects  their  children,  and  which 
they  have  promised  ;  and  by  this  so  break  the  covenant, 
with  respect  to  them,  as  to  cut  them  off  from  the  promis- 
ed blessings  of  the  covenant.  Though  the  parents  of 
children  may,  in  one  instance  or  more,  be  faithful  in 
performing  their  promised  duty  to  their  children,  and 
their  children  be  made  partakers  of  spiritual  blessings, 
in  consequence  of  it  ;  yet  these  children,  though  true 
believers,  and  interested  in  the  blessings  of  the  covenant 
themselves,  may  so  neglect  their  duty  to  their  children, 
as  not  to  keep  covenant,  as  it  respects  them  ;  and  con- 
sequently their  children  be  deprived  of  the  blessings  of 
the  covenant  ;  and  so  the  covenant,  and  the  succession 
of  blessings,  from  parents  to  children,  be  broken  and 
cease. 

Though  Abraham  was  faithful  in  this  co\'enant,  and 
fulfilled  the  duties  of  it,  as  it  respected  his  children  ;  yet 


298  The  Nature  and  Design  Part  IL 

Isaac  or  Jacob,  or  both,  though  good  men,  and  interest- 
ed in  the  promises  of  the  covenant  in  their  own  persons, 
might  be  so  neghgent  and  unfaithful,  in  their  duty  to 
//zt-ir  children,  or  son\e  of  them,  at  least,  as  to  cut  them 
off  from  the  promises  of  the  covenant,  as  it  respected 
them.  Eli  appears  to  have  been  a  good  man  ;  yet  he 
was  so  negligent  of  his  duty  to  his  sons,  that  by  this,  evil 
came  upon  them.  And  king  David,  who  was  in  many 
respects  an  eminently  holy  man,  appears,  from  the  his- 
tory we  have  of  him,  and  his  family,  to  be  very  unfaith^ 
fal  in  his  duty  to  many  of  his  children  ;  and  indulged  a 
partiality  in  their  favour,  and  a  parental  fondness,  which 
was  inconsistent  with  his  treating  them  as  he  ought  to 
have  done  ;  and  led  him  far  astray  from  his  duty  to 
them.  Even  his  marrying  so  many  wives  was  incon- 
sistent with  the  regard  he  ought  to  have  had  for  his 
posterity,  and  tended  to  prevent  his  doing  his  duty  to 
his  children.  The  Prophet  Malachi,  speaking  against 
polygamy,  refers  to  the  original  institution  of  marriage 
by  God,  who  made  only  one  woman  for  one  man,  and 
says,  "And  did  he  not  make  one  ?  Yet  had  he  the 
residue  of  the  spirit.  And  wheretore  one?  That  he 
might  seek  a  godly  seed."*  It  appears  from  these 
words,  that  in  the  instiiuiion  of  marriage,  God  had  re- 
gard to  the  good  of  children  and  ]  osierity,  that  they 
might  be  a  holy  seed  :  And  that  if  the  duties  of  this  re- 
lation, particularly  as  they  respect  their  offspring,  be 
properh  and  faithfully  atteiided  to,  and  performed,  their 
children  will  be  holy,  inherit  the  blessings  of  the  cove- 
nant, and  be  saAcd.  It  also  appears,  that  polygamy  is 
contrary  to  the  good  of  posterity,  arid  has  a  strong  ten- 
dency to  produce  an  ungodly  seed  ;  as  it  is  unfriendly 
to  the  duties  which  parents  owe  to  their  children,  and  in 
many  respects  inconsistent  with  them. 

It  is  to  be  observed,  and  must  be  kept  in  mind,  that 
what  has  been  said  on  the  Abrahamic  covenant,  and  the 
circumcising  his  c  hildren  ;  the  profession,  promise  and 
duties  implied  in  this,  and  \diat  depended  upon  these, 
with  regatd  to  the  children,  is  equally  applicable  to  par- 
ents, and  their  seed,  and  to  the  baptism  of  their  chil- 
dren, under  the  christian  dispensation. 
•  Mai.  ii.  u. 


Chap.  V.  Gf  Infant  Baptisnu  299 

All  that  has  been  obi.erved,  concerning  the  covenant 
made  with  Abraham  a; id  his  seed,  may  be  yet  farther 
ilkibtrated,  and  made  more  evident,  by  attending  to  the 
foilowiiig  words  of  God,  concerning  Abraham,  and  his 
children  and  household.  *'  For  1  know  him,  that  he 
will  command  his  children,  and  his  household  after  himj 
and  they  shall  keep  the  way  of  the  Lord,  to  do  justice 
and  judgment  ;  that  the  Lord  may  bring  upon  Abraham 
thai  which  he  hath  spoken  of  him."* 

First.  VVe  may  observe  what  is  here  said  of  i\braham, 
which  God  knew  he  would  do.  He  knew  he  would  do 
it,  because  he  had  determined  to  work  in  him  to  will 
and  to  do  it  ;  for  Abraham  was  wholly  dependent  on 
God  for  this,  as  for  every  thing  else.  "  1  know  him, 
that  he  imll  command  his  children  and  household  ajter 
him.''^  This  implies  the  whole  of  the  duty  which  he 
engaged  towards  his  children,  and  household,  in  the 
covenant  of  circumcision  ;  and  when  he  circumcised 
his  children  ;  and  by  doing  this,  he  kept  the  covenant, 
as  it  respected  them.  Commanding  them  after  him^  im- 
plies proper  and  careful  instruction  of  them,  in  the  way 
ot  the  Lord,  teaching  them  the  great  doctrines  of  relig- 
ion, what  the  way  of  the  Lord  is,  what  true  religion  is ; 
and  what  are  the  revealed  commands  of  God,  and  what 
duties  they  must  do  ;  for  the  exercise  of  authority  and 
commands,  widiout  such  instruction,  would  be  improp- 
er, unreasonable,  without  a  meaning,  and  absurd.  This 
branch  of  duty  cannot  be  done,  without  constant  study, 
and  great  care  and  pains,  watching  every  opportunity  for 
it,  and  repeating  it  without  cessation,  which  cannot  be 
done  without  a  good  degree  of  religious  knowledge, 
and  great  assiduity,  concern  and  zeal.  This  part  of  the 
duty  of  parents  to  their  children  is  particularly  and  re- 
peatedly inculcated  by  God,  on  the  parents  in  Israel, 
"  These  words  which  1  command  thee  this  day  shall 
be  in  thine  heart.  And  thou  shalt  teach  them  diligently 
unto  thy  children,  and  shalt  talk  of  them  when  :hou 
sittest  in  thine  house,  and  when  thou  walkest  by  the 
way,  and  when  thou  liest  down,  and  when  thou  risest 
up."t  And  again,  "  Therefore,  ye  shall  lay  up  these 
ray  words  in  your  heart,  and   in  your  soul.     /ii»d  yc 

*  Gen.xviii.  19,  f  Deut.  vi,  6,  7.* 


300  The  Nature  and  Design  Part  IL 

shall  teach  them  your  children,  speaking  of  them,  when 
thou  sittest  in  thine  house,  and  when  thou  walkest  by 
the  way,  and  when  thou  liest  down,  and  when  thou  risest 
up.  That  your  days  may  be  multiplied,  and  the  days 
of  your  children,  in  the  land  which  the  Lord  sware  un- 
to your  fathers  to  give  them,  as  the  days  of  heaven  upon 
earth."* 

Parental  government  is  also  implied  in  these  words. 
Without  a  proper  and  wi^e  government  of  children,  they 
cannot  be  properly  and  with  success  instructed.  They 
must  teach,  in  this  sense,  ivith  all  authority.  Children 
who  are  disobedient  to  their  parents,  which  is  always 
the  case,  where  there  is  no  proper  government,  cannot 
be  instructed  by  them.  Therefore,  a  proper,  steady, 
wise  government  of  children,  in  the  exercise  of  parental 
authority,  is  essential  to  their  good  educatiori  ;  and 
parents  must  command  their  children  after  them,  if  they 
would  bring  them  up  in  the  nurture  and  admonition  of 
the  Lord.  The  importance  and  necessity  of  family  gov- 
ernment, for  the  good  of  children,  and  of  the  church, 
are  exhibited  in  a  striking  light,  by  the  law  which  God 
gave  to  Israel,  which  ordered  that  no  ungoverned,  dis- 
ol^edient  child,  should  live  there  ;  but  that  every  one  of 
this  character  should  be  put  to  death  ;  and  the  parents 
were  commanded  to  see  it  executed,  upon  every  child 
who  would  not  submit  to  their  government,  and  obey 
their  commands-! 

This  branch  of  the  education  of  children,  which  is  so 
important  and  essential,  caniwt  be  properly  and  faithfully 
executed,  without  great  and  constant  care,  circumspec- 
tion, prudence,  and  resolution  ;  continually  watching 
over  their  children,  and  treating  and  governing  them,  in 
a  manner  best  suited  to  answer  the  end  of  government, 
and  lead  them  both  to  fear  and  love  their  parents. 

These  words  also  necessarily  imply,  that  Abraham  did 
pray  constantly  and  with  earr.estness  and  importunity 
for  his  children,  that  God  would  indeed  bless  them,  and 
render  his  endeavours  successful,  so  as  to  form  them  to 
true  piety,  and  secure  their  salvation.  And  also  that  he 
might  be  faithful  and  wise  in  attending  upon,  and  exe- 
cuting the  important  cJiarge,  respecting  his  children, 
•  Deut.  xi.  18,  19,  21.  t  Dent.  sxi.  18—21, 


Chap.  V.  Of  Infant  Baptism.  301 

A  pious  believer,  who  feels  towards  his  children  in  any- 
good  measure,  as  he  ought  to  do,  and  acts  up  to  his 
character  and  obhgations,  in  the  rcHgious  education  of 
his  children,  must  thus  pray  for  himself,  with  regard  to 
his  duty  to  them,  and  for  them.  He  feels  the  infiuitc 
importance  of  their  having  the  blessing  of  God,  and  of 
their  salvation  ;  that  all  their  interest  lies  here  ;  and  he 
is  a  thousand  times  more  concerned  about  this,  and 
desirous  of  it,  than  of  any  temporal,  worldly  interest 
whatsoever.*  He  knows  his  obligations,  and  the  vows 
he  has  solemnly  taken  upon  himself ;  and  is  sensible  of 
his  dependence  on  God,  for  wisdom  and  fidelity  in  the 
performance  of  what  is  justly  expected  of  him  ;  and  that 
God  only  can  bless  the  means  he  uses,  and  grant  salva- 
tion to  his  children  :  A  weighty  sense  of  all  this  will 
bring  him  on  his  knees,  in  humble,  constant,  earnest 
application  to  God  by  prayer,  for  assistance  and  success, 
in  this  most  important  and  interesting  matter.  To  neg- 
lect such  prayer,  is  grossly  to  neglect  his  duty  to  his 
children  ;  and  does  imply  a  neglect  of  the  other  branch- 
es of  dieir  religious  education,  implied  in  command- 
ing them  after  him.  Therefore,  when  God  said,  he 
knew  Abraham,  that  he  would  command  his  children 
and  his  household  after  him,  it  is  implied  that  he  knew 
he  would  pray  for  himself,  that  he  might  faithfully  do 
this  ;  and  for  his  children,  that  they  might  have  the 
blessing  of  God,  and  be  saved. 

These  words  also  imply  the  good  example  that 
Abraham  would  set  before  his  children,  and  his  house- 
hold, of  piety  and  righteousness.  He  would  command 
them  after  him.  He  would  set  them  an  example  of 
that  religion,  in  which  he  educated  them,  and  instruct 
and  command  them  to  follow  him.  This  is  essential  in 
the  proper  and  religious  education  of  children.  The 
parent  who  is  not  exemplary  in  his  conduct,  and  does 
not  set  before  his  children  an  example  of  piety,  right- 


•  It  is  to  be  observed,  that  these  are  the  views,  feelings  and  conduct  of 
parents,  who  come  up  to  what  might  be  justly  expected  of  them. — But 
this  is  not  true  of  every  pious  parent.  Such  may  be  very  unsteady  in 
their  views  and  feelings  with  respect  to  their  children,  and  co*ne  vastly 
short  of  their  duty  in  their  conduct  ;  and  say  and  do  many  ti  ings  which 
have  a  contrary  and  bad  influence  on  their  children,  and  be'  very  oflensive 
to  God,  and  a  gro8»  violation  of  their  obligatioM  and  vows. 

VOL.    II.  39 


302  The  Nature  and  Design  Fart  II 

eousness,  and  benevolence,  cannot  give  them  a  religious 
education.  If  he  attempt  to  instruct,  direct,  and  com- 
mand them  in  the  ways  of  religion,  he  will,  in  their 
sight,  be  guilt}'  of  gross  contradictions ;  and  will  appear 
to  tiiem  not  to  be  sincere  and  in  earnest ;  and  his  bad 
exanij'le,  or  \\ ant  of  a  good  one,  will  counteract  and 
defeat  all  his  attempts  to  instruct,  exhort,  and  govern 
them,  and  vail  have  more  influence  to  corrupt  them, 
than  any  thing  he  may  say  or  do  in  favour  of  religion, 
can  have  tc>  form  them  to  piety  and  righteousness,  if  he 
should  say  or  do  any  thing  of  this  kind  :  But  even  this 
is  not  to  be  expected  of  such  a  parent.  They  who  do 
not  love  religion,  and  practise  it  themselves,  will  not 
take  any  proper  methods,  and  exert  themselves  suitably, 
to  make  their  children  truly  religious. 

This  branch  of  duty  requires  great  and  constant 
care,  watchfulness  and  circumspection  ;  that  the  whole 
of  their  conversation  and  conduct  may  be  as  becometh 
godliness,  and  recommend  religion  to  all  with  whom 
they  live  and  converse  ;  setting  a  calm,  steady,  dispas- 
sionate example  of  humility,  uprightness,  sincerity, 
tri'th,  justice,  benevolence  and  mercy.  Expressing 
their  piety  in  all  proper  ways,  and  on  every  suitable 
occasion  ;  and  practising  religion  and  devotion  in  their 
families,  and  in  a  constant  attendance  on  all  divine  in- 
stitutions. 

Abraham  was  under  obligation  to  do  all  this.  He 
professed  to  have  a  heart  to  do  it,  and  promised  to  do 
all  this  duty  to  his  children  and  household,  when  he 
circumcised  them.  And  God,  who  knew  all  things, 
and  on  whom  Abraham  wholly  depended  for  grace  and 
assistance,  to  perform  this  difficult  and  important  branch 
of  duty,  determined  to  work  in  him  to  will  and  to  do 
it ;  and  therefore  knew  that  he  would  be  faithful  in 
keeping  covenant,  and  not  neglect  to  do  it.  And  christian 
parents  who  bring  their  children  to  baptism,  profess  and 
engage  all  this  duty  in  their  treatment  of  them.  And 
their  obligations  are  increased,  and  are  much  greater, 
and  more  extensive,  than  those  under  which  Abraham 
was  ;  and  they  are  bound  to  greater  attention,  concern 
and  zeal,  and  to  do  much  more  in  instructing  and  edu- 
cating their  children,  than  he  was,  as  they  have  much 


Chap.  V.  Of  Infant  Baptism.  303 

greater  light  and  advantages,  than  he  had.  The  future 
state  being  much  more  clearly  brought  into  view  now, 
than  it  was  then  ;  and  consequently,  the  importance  that 
children  should  be  religious  and  be  saved,  ought  to  be 
more  strongly  impressed  on  the  minds  of  parents,  and 
animate  them  to  greater  concern  and  zeal  in  this  matter. 
And  as  they  enjoy  so  much  more  light,  dicy  are  under 
greater  advantages  to  understand  the  great  truths  of  re- 
ligion, and  to  teach  them  to  their  children,  and  con- 
stantly inculcate  them  both  by  words  and  example,  their 
duty  is  enlarged,  and  their  obligations  to  faithfulness,  in 
the  performance  of  it,  greatly  increased  ;  and  every 
neglect  of  duty  toward  their  children  is  much  more 
criminal,  than  such  neglect  would  have  been,  in  the 
father  of  the  faithful. 

Secondly.  In  these  words  is  declared  the  conse- 
quence of  Abraham's  faithfulness  in  his  duty  to  his 
children  in  their  education  ;  and  the  certain  connection 
of  the  former  with  the  latter.  "  And  they  shall  keep  the 
way  of  the  Lord,  to  do  justice  and  judgment."  This  is 
to  be  truly  pious  and  holy,"  and  to  go  in  the  way  which 
leads  to  eternal  salvation.  Here  then  is  a  declared  and 
promised  connection  between  Abraham's  being  faithful 
and  thorough  in  the  covenant  of  circumcision,  as  it 
respected  his  children,  and  their  holiness  and  salvation, 
the  latter  following  as  a  certain  and  promised  conse- 
quence of  the  former.  This  explains  the  covenant, 
mentioned  in  the  seventeenth  chapter,  which  God  made 
with  Abraham  and  his  seed,  in  which  he  promises  to  be 
a  God  to  him  and  his  seed  after  him  ;  and  confirms 
what  has  been  observed  above,  concerning  this  cove- 
nant, as  being  agreeable  to  the  truth,  viz.  That  in  this 
covenant,  God  promised  spiritual  blessings  and  salva- 
tion to  the  children  of  Abraham,  upon  condition  of  his 
faitlifully  performing  what  he  professed  and  engaged  to 
do,  with  respect  to  them,  when  they  were  circumcised 
by  him  ;  and  that  on  this  ground  they  were  denominated 
a  holy  seed,  and  to  be  numbered  among  the  saved.* 


*  It  has  been  supposed  by  some,  that  Ishmael,  Abraham's  son,  was  not 
a  good  man  ;  but  none  ought  to  think  so,  unless  there  were  clear  positive 
evidence  of  it,  which  it  is  believed  there  is  not.  This  supposition  is  in- 
cDnsistOTt  with  the  express  declaration  of  God,  in  the  words  whicU  have 


304  The  Nature  and  Design  Part  II. 

And  as  this  covenant  with  Abraham,  including  his 
seed  ^^  ith  him,  was  the  covenant  of  grace,  which,  as  to 
substance,  is  the  same  into  which  God  enters  with  all  be- 
lievers and  their  children,  and  is  a  pattern  and  example 
of  God's  entering  into  covenant  with  believers  in  all 
ages,  taking  in  their  children  with  them,  which  all  hold 
who  believe  in  the  baptism  of  the  children  of  believers  ; 
then  why  does  not,  why  must  not  this  same  covenant 
contain  the  same  promise  to  believers,  of  the  holiness 
and  salvation  of  their  children,  upon  the  same  condition 
to  be  performed  by  them  through  all  ages,  to  the  end  of 
the  world  ?  If  this  covenant  made  with  Abraham,  in- 
cluding his  seed  with  him,  has  been  now  rightly 
explained,  agreeable  to  the  plain  meaning  of  it,  the  con- 
sequence u  ill  certainly  follow.  And  that  the  true  sense 
and  meaning  of  the  mutual  promises  between  God  and 
Abraham,  with  respect  to  his  seed,  has  been  given,  and 
consequendy  that  the  seed  of  believers  have  the  promise 
of  holiness  and  salvation,  upon  the  parents  being  faithful 
in  keeping  covenant,  as  it  respects  their  children,  will 
appear  yet  more  evident  from  other  passages  of  scrip- 
ture, which  are  now  to  be  considered. 

Those  words  of  God  which  have  been  mentioned, 
"  Shewing  mercy  unto  thousands  of  them  that  love  me, 
and  keep  my  commandments,"  compared  with  the 
words  of  Moses,  w  hich  have  reference  to  these,  "  Knov/ 
therefore,  that  the  Lord  thy  God,  he  is  God,  the  faithful 
God,  which  keepeth  covenant  and  mercy  with  them  that 
love  him,  and  keep  his  commandments,  to  a  thousand 
generations,"*  serve  to  explain  the  covenant  made  with 
Abraham,  and  his  seed,  and  to  confirm  the  sense  which 
has  now  been  given  of  it. 

It  has  been  shewn,  that  these  words  in  the  decalogue 
contain  a  promise  to  parents  who  love  God  and  keep 
his  commandments,  of  mercy  to  their  children,  and  that 
this  mercy  shewn  to  their  children,  in  consequence  of 
the  parents  keeping  the  commandments  of  God,  respects 
their  moral  character,   which   implies  true   piety,   and 

been  considered,  viz.  That  the  children  of  Abraham  should  keep  the  way 
of  rhe  Lord,  to  do  justice  and  judg-ment.  It  is  said  of  him,  when  he  died, 
"  He  was  gathered  unto  his  people."  This  is  said  of  the  good  ;  but  of  i;o 
vyickQd  man. 

*  Eiodus  XX,  6,       Deuteronomy  vU.  9. 


Chap.  V.  Of  Infant  Baptism.  305 

final  salvation  :  And  that  the  course  of  this  mercy,  de- 
scending down  to  posterity,  cannot  be  interrupted,  un- 
less the  parents  are  unfaithful  in  keeping  covenant.  It 
has  also  been  shewn,  that  keeping  the  commandmetits 
of  God  includes  their  duty  to  their  children,  in  devot- 
ing them  to  God,  and  bringing  them  up  for  God.  And 
what  is  implied  in  this  has  been  particularly  explained, 
and  needs  not  to  be  repeated.  It  has  been  also  shewn, 
that  godly  parents,  who  have  a  degree  of  true  love  to 
God,  may  grossly  fail  of  keeping  his  commandments,  as 
they  respect  their  children  ;  and  so  break  the  covenant 
between  God  and  them,  so  far  as  it  regards  their  posteri- 
ty, and  fail  of  having  any  share  in  the  promise  of  mercy 
to  them.  But  those  who  do  not  greatly  fail  of  their  duty 
in  this  respect,  but  are  faithful  in  the  covenant,  have  the 
promise  of  mercy  to  their  children,  and  are  the  happy 
instruments  of  conveying  holiness  and  salvation  to  them, 
and  no  farther ;  but  if  their  children  be  also  faithful,  they 
hereby  hand  down  spiritual  blessings  to  their  children  ; 
and  so  on  to  a  thousand  generations  ;  and  the  succession 
cannot  be  interrupted,  but  by  breach  of  covenant  by 
some  of  the  parents.  These  words,  therefore,  thus  ex- 
plained and  understood,*  (and  it  is  believed  that  no 
other  consistent  sense  can  be  put  upon  them)  do  confirm 
what  has  been  said  of  the  covenant  made  with  Abraham, 
and  his  seed,  and  with  all  believers  and  their  children, 
to  the  end  of  the  world  ;  and  prove  that  the  covenant  of 
grace  and  mercy  contains  a  promise  of  mercy  and  salva- 
tion to  the  children  of  parents  who  faithfully  keep  the 
covenant  and  commands  of  God,  as  they  respect  their 
children. 

And  in  this  view,  the  natural  and  easy  sense  of  those 
words  of  the  apostle  Peter,  which  have  been  the  subject 
of  so  much  altercation,  offers  itself  as  another  proof  of 
the  point  under  consideration.  The  words  are,  "Then 
Peter  said  unto  them,  repent,  and  be  baptized,  every  one 
of  you,  in  the  name  of  Jesus  Christ,  for  the  remission  of 
sins,  and  ye  shall  receive  the  gift  of  the  Holy  Ghost. 
por  the  promise  is  unto  you  and  to  your  children.'*'' \ 

The  covenant  with  Abraham  contained  a  promise   to 
him  and  his  children,   which  is  denoted  by  the  promise^ 
*  See  page  265,  &c .  |  Acts  ii.  38, 39. 


306  The  Nature  and  Design  Part  It 

And  as  the  apostle  is  speaking  to  the  Jews,  they  would 
naturally  understand  this  covenant  by  the  promise^  and 
that  these  words  of  Peter  imported  that  this  covenant 
was  still  in  force,  and  was  not  curtailed  or  altered  in  this 
respect  ;  and  though  now  baptism  was  the  token  and 
seal  of  the  covenant,  instead  of  circumcision,  yet  still  it 
contained  the  promise  of  saving  mercy  to  every  penitent 
believer,  and  to  his  children  ;  as  did  the  covenant  of 
circumcision  made  with  Abraham  their  father.  It  was 
natural,  and  of  importance,  when  he  spoke  to  the  Jews  of 
baptism,  and  exhorted  them  to  submit  to  it,  to  explain 
to  them  the  covenant  and  the  promise,  of  which  baptism 
was  the  seal,  and  to  mention  the  nature  and  extent  ot  it ; 
and  to  show  that  it  reached  their  children  as  well  as 
themselves,  and  included  them  as  much  as  their  parents, 
as  did  the  covenant  with  Abraham  and  their  fathers,  the 
covenant  of  circumcision. 

The  Pedobaptists  have  generally  understood  these 
words  in  the  sense  which  has  now  been  given,  and  con- 
sidered them  as  a  strong  and  conclusive  argument  for 
the  baptism  of  the  children  of  believers,  as  included  in 
the  covenant  of  which  baptism  is  the  seal,  and  interested 
in  the  promise  :  though  they  have  not  agreed  in  the 
meaning  and  extent  of  the  promise  made  to  the  children 
of  believing  parents  ;  nor  in  explaining  the  condition  on 
which  the  promise  is  made.  It  is  for  them  now  to 
consider  and  judge,  whether  the  true  meaning  of  these 
words  has  not  been  stated  above,  according  to  the  scrip- 
ture ;  and  v^hether  any  other  consistent  meaning  in  fa- 
vour of  infant  baptism,  and  agreeable  to  the  passages  of 
scripture  which  have  been  considered  under  this  head, 
can  be  thought  of,  and  supported. 

The  following  words  of  Solomon  connect  the  wise, 
faithful,  and  pious  education  of  children,  with  their  pie- 
ty and  salvation  ;  and  amount  to  a  promise,  that  the  lat- 
ter shall  be  the  consequence  of  the  former.  "  Train  up 
a  child  in  the  way  he  should  go  :  and  when  he  is  old, 
he  will  not  depart  from  it."*  These  words  assert  the 
same  thing  which  God  says  of  Abraham  and  his  chil- 
dren, which  has  been  considered,  "  He  will  command 
bis  children,  :;nd  his  household  after  him  ;  and  they 
*  Prov.xxii.6. 


Chap.  V.  Of  Infant  Baptism.  SOT- 

shall  keep  the  way  of  the  Lord,  to  do  justice  and  judsj- 
nient."  And  they  coincide  with  all  that  has  been  said 
on  this  point ;  and  berve  to  strengthen  the  evidence,  that 
parents  have  a  promise  in  the  covenant  of  grace,  that 
upon  their  faithfulness  in  keepirig  covenant,  as  it  respects 
their  children,  they  shall  go  in  the  way  to  heaven. 

What  he  says  elsewhere,  concerning  the  education 
of  children,  may  be  considered  in  the  same  light. 
"  Foolishness  is  bound  up  in  the  heart  of  a  child  ;  but 
the  rod  of  correction  shall  d'  ive  it  far  from  him.  With- 
hold, not  correction  from  the  child :  For  if  thou  beatest 
him  with  the  rod  he  shall  not  die.  Thou  shalt  beat 
him  with  the  rod,  and  shalt  deliver  his  soul  from  hell. 
Correct  thy  son,  and  he  shall  give  thee  rest  :  Yea,  he 
shall  give  delight  unto  thy  soul."*  Correcting  a  child, 
ihe  rod  of  correction,  and  beating  him  with  a  rod,  intends 
the  whole  of  a  wise  and  faithful  education  of  children, 
as  a  proper  government  of  them  is  an  essential  part  of 
such  education,  ar»d  cannot  be  properly  and  thoroughly, 
and  with  success  maintained  and  practised,  where  the 
other  pai'ts  of  education  are  neglected.  To  such  proper 
and  wise  government,  and  the  faithful,  painful,  religious 
education  implied  in  it,  are  connected  the  wisdom,  pie- 
ty and  salvation  of  the  children,  and  repeatedly  promised 
in  those  words.  It  will  drive  foolishness  far  from  them. 
Consequently  they  will  be  wise,  which  implies  true 
piety.  They  shall  not  die,  but  their  souls  shall  be  de- 
livered from  hell  ;  therefore  shall  be  saved.  They 
shall  give  rest  and  delight  to  the  pious  parent,  which 
they  cannot  do,  unless  they  are  wise  and  holy. 

There  are  many  other  passages  of  scripture  which  co- 
incide with  the  idea  of  the  covenant  of  .^race,  which  has 
been  now  given  ;  and  serve  to  strengthen  the  evidence 
which  has  already  been  produced  from  the  scripture, 
that  it  contains  promises  of  saving  good  to  the  children 
of  those  who  keep  covenant,  as  it  respects  their  off- 
spring. Several  of  these  have  been  mentioned,  which 
contain  declarations  and  promises  of  blessings  to  the 
children  of  those  who  love  God,  and  keep  his  com- 
mandments ;  and  that  this  shall  take  place,  especially 
in  the  millennium,  when  parents  shall  in  general  be 
'^  Prov.  xix\,  15.    xxiii.  13, 14.  txxx.  17. 


308  The  Nature  and  Design        Part  II. 

more  faithful  in  keeping  covenant.  There  are  others 
of  the  same  tenor,  such  as  the  following.  "  I  will  di- 
rect their  work  in  truth,  and  I  will  make  an  everlasting 
covenant  with  them.  And  their  seed  shall  be  known 
among  the  Gentiles,  and  their  offspring  among  the  peo- 
ple :  All  that  see  them  shall  acknowledge  them,  that 
they  are  the  seed  which  the  Lord  hath  blessed.  They 
shall  not  labour  in  vain,  nor  bring  forth  for  trouble  : 
For  they  are  the  seed  of  the  blessed  of  the  Lord,  and 
their  oftspring  with  them."*  "  He  established  a  tes- 
timony in  Jacob,  and  appointed  a  law  in  Israel,  which 
he  commanded  our  fathers  that  they  should  make  them 
known  to  their  children  :  That  the  generation  to  come 
might  know  them,  even  the  children  which  should  be 
born  ;  who  should  arise  and  declare  them  to  their  chil- 
dren ;  that  they  might  set  their  hope  in  God,  and  not 
forget  the  works  of  God ;  but  keep  his  command- 
ments."f  In  these  words,  it  is  represented,  that  ac- 
cording to  the  covenant  and  appointment  of  God,  piety 
was  to  be  handed  down  from  parents  to  children,  by  the 
care  and  fidelity  of  the  former,  in  educating  and  in- 
structing the  latter.  The  following  passage  has  refer- 
ence to  the  words  in  the  decalogue,  which  have  been 
considered,  and  confirm  the  meaning  which  has  been 
given  of  them.  *'  The  mercy  of  the  Lord  is  from  ever- 
lasting to  everlasting,  upon  them  that  fear  him  ;  and  his 
righteousness  unto  children's  children,  to  such  as  keep 
his  covenant,  and  to  those  who  remember  his  com- 
mandments, to  do  them.'' J 

When  the  prophet  Malachi  foretells  the  introduction 
of  the  gospel  dispensation,  and  of  John  the  Baptist,  the 
messenger  who  should  prepare  the  way  before  Christ, 
and  the  effect  and  consequence  of  all  this,  he  compre- 
hends the  whole  in  the  following  words,  with  which  the 
Old  Testament  concludes.  "And  he  shall  turn  the 
heart  of  the  fathers  to  the  children,  and  the  heart  of  the 
children  to  the  fathers,  lest  I  come  and  smite  the  earth 
with  a  curse. "II  These  words  do  not  only  express  the 
effect  of  the  preaching  of  John,  while  he  was  on  the  stage 
of  life  ;  but  the  nature  and  effect  of  the  christian  dispen- 

•  Isaiah  Ixi.  8,  9.    Ixv.  23.  \  Psalm  Ixxviil.  5,  6,  7. 

%  Psalm  ciii.  17, 18,  ||  Mai.  iv.  6. 


Ckap.  V.  Of  Infant  Bapti^.  309 

satioii  which  he  should  introduce,  so  far  as  it  should 
take  place.  This  effect  took  place,  in  some  degree,  in 
the  days  of  John,  and  his  preachini^  tended  to  promote 
it :  Ahd  thi:,  is  the  uatuial  teiideucy  of  Christianity  ;  it  had 
thib  eflect  in  th^^  days  of  thp  apostles  to  a  greaier  de.i^-  ce 
than  ill  the  days  of  John.  And  so  far  as  Christianity  has 
been  understood,  and  the  true  spirit  of  it  has  been  im- 
bibed, in  any  age  and  nation  since  that  time  to  thi->  day, 
it  has  tended  to  turn  the  heart  of  the  fathers  to  the  chiU 
dren,  and  the  heart  of  the  children  to  the  fathers.  But 
when  true  religion  shall  flourish,  aiid  take  place  univer- 
sally, to  a  greater  degree  than  ever  it  has  yet  done,  this 
prediction  will  be  accomplished  in  a  much  higher  degree , 
ai:d  more  apjjarently,  than  ever  before;  to  which  the 
ministry  of  J(jhn,  and  all  that  has  taken  place  since,  may 
properly  be  considered  as  an  introduction  ;  and  to  which 
those  words,  therefore,  have  a  principal  reference  ;  and 
the  chief  accomplishment  of  them  w  ill  be  in  that  day, 
\\  hich  is  yet  to  come. 

B\  the  heart  of  the  fa.t,V»'s  beiuf^  turned  unto  the  chil- 
dren, is  not  meant  the  exercise  and  increase  of  what  is 
called  natural  affection  ;  tor  this  is  found  in  a  sufficient 
degree,  in  almost  all  parents,  at  all  times  ;  and  if  it  were 
increased,  it  would  not  alter  their  moral  character,  or 
answer  any  good  end.  It  must  therefore  intend  the 
exercise  of  a  religious,  pious  affection  towards  them, 
leadii  g  them  to  a  proper  aid  great  concern  for  their 
salvation,  ai  d  a  zeal  and  engagedness  to  do  their  duty 
faithfully,  and  in  all  respects,  as  it  concerns  their  chil- 
dicn,  and  which  has  a  tendency  to  promote  their  holi- 
ness and  salvation,  and  to  bring  them  up  in  the  nurture 
and  admonition  of  the  Loid  :  Sensible  of  their  covenant 
engagements  to  do  this,  and  of  the  strong  motives  ai:d 
great  encouragement  God  has  set  before  them,  to  be 
faithful  and  I  iborioua  in  this,  by  the  gracious  promise 
he  has  gi\en  them. 

The  heart  of  the  children  is  turned  to  their  parents, 
when  thcv  are  disposed  to  obey  them  in  the  Lord,  and 
grow  up  in  the  exercise  of  piety  and  righteoui.ness,  or 
keep  the  way  of  the  Lord,  to  do  justice  and  judgment  ; 
fcll(A\i!  g  and  imitating  their  parents  in  this,  as  the  chil- 
dren of  Abraham  did.   When  they  heaikeii  to  their  pioirs 

VOL,    n,  40 


310  The  Nature  and  Design  Part  IL 

fathers,  saying,  "  My  son,  receive  my  words,  and  hide 
my  commandments  with  thee  ;  so  that  thou  incline 
thine  ear  unto  wisdom,  and  apply  thine  heart  to  under- 
standing. My  son,  give  me  thine  heart,  and  let  thine 
eyes  observe  my  ways  :"*  Then  the  heart  of  the  chil- 
dren will  be  turned  to  the  fathers. 

It  is  to  be  observed  here,  that  the  turning  of  the  heart 
of  the  children  to  their  parents,  is  in  consequence  of  the 
heart  of  the  fathers  being  turned  unto  the  children,  as 
being  connected  with  it.  This  is  agreeable  to  those 
scriptures  which  have  been  considered,  as  they  have 
been  explained  ;  shewing  that  there  is  a  constituted  or 
pn  )mised  connection  between  parents  keeping  covenant, 
and  doing  the  duty  towards  their  children,  which  they 
have  promised,  which  is  expressed  by  their  heart  being 
turned  towards  them  ;  and  the  piety  and  salvation  of  the 
children,  which  is  necessarily  implied  in  their  heart  being 
turned  toward  their  parents,  hearkening  to  them,  and 
obeying  them  in  the  Lord  in  all  things. 

It  is  here  represented,  that  this  shall  take  place  under 
the  gospel  dispensation,  which  John  the  Baptist  should 
introduce,  in  a  higher  degree  than  it  had  done  before  ; 
and  Christianity,  and  true  religion,  should  be  propagated 
in  this  way,  and  handed  down  from  parents  to  children  ; 
and  that  this  shall  take  place,  especially  in  the  millennium, 
of  which  time  the  prophet  speaks  particularly,  in  the  pre- 
ceding part  of  this  chapter  ;  when  Christianity  shall  have 
its  proper  and  genuine  effect,  to  a  much  greater  degree, 
than  ever  before  ;  and  which  will  therefore  be,  in  the 
highest  sense,  the  gospel  day,  the  day  of  salvation ; 
when  the  heart  of  fathers  will  be  turned  unto  their  chil- 
dren, in  the  sense  above  explained,  to  a  vastly  higher  de- 
gree than  they  ever  were  before,  and  consequently  the 
hearts  of  children  v\  ill  be  turned  to  their  fathers,  more 
universally,  in  the  high  exercise  of  piety,  fiom  their 
youth.  And  in  this  view,  these  words  coincide  with 
those  scriptures  which  have  been  mentioned,  where  God 
promises  that  he  will  then  circumcise  the  heart  of  par- 
ents and  of  their  children,  to  love  the  Lord,  &c.  That 
he  will  pour  his  Spirit  upon  the  seed  of  his  people,  and 
his   blessing  upon   their   offspring.      That  his  church 

•  Prov.  ii.  1,  2.  xxiii.  26. 


Chap.  V.  Of  Infant  Baptism.  311 

shall  be  established  in  righteousness,  and  all  her  child- 
ren shall  be  taught  of  the  Lord,  and  great  shall  be  the 
peace  of  her  children.  And  they  shall  spring  up  as 
among  the  grass,  as  willows  by  the  water -courses. 
*'  As  for  me,  this  is  my  covenant  with  them,  saith  the 
Lord  ;  my  Spirit  which  is  upon  thee,  and  my  words 
which  I  have  put  in  thy  mouth,  shall  not  depart  out  of 
thy  mouth,  nor  out  of  the  mouth  of  thy  seed,  nor  out  of 
the  mouth  of  thy  seed's  seed,  saith  the  Lord,  from  hence- 
forth, and  fore\  er.  1  will  direct  their  work  in  truth,  and 
I  will  make  an  everlasting  covenant  with  them.  And 
their  seed  shall  be  known  among  the  Gentiles,  and  their 
offspring  among  the  people  :  All  that  see  them  shall 
acknowledge  them,  that  they  are  the  seed  which  the  Lord 
hath  blessed.  They  shall  not  labour  in  vain,  nor  bring 
forth  for  trouble  ;  for  they  are  the  seed  of  the  blessed  of 
the  Lord,  and  their  offspring  with  them.  And  they 
shall  be  my  people,  and  1  will  be  their  God.  And  I  will 
give  them  one  heart,  and  one  way,  that  they  may  fear 
me  forever,  for  the  good  of  them,  and  of  their  children 
after  them.  And  1  will  make  an  everlasting  covenant 
with  them,  that  I  will  not  turn  away  frorn  them,  to  do 
them  good  ;  but  1  will  put  my  fear  in  their  hearts,  that 
they  shall  not  depart  from  me."* — "  Lest  1  come  and 
smite  the  earth  with  a  curse."  By  these  words,  it  is 
represented  that  the  only  way,  according  to  divine  con- 
stitution and  appointment,  to  keep  up  true  religion  in 
the  world,  and  transmit  it  down  to  the  end  of  it,  and  so 
to  prevent  mankind  becoming  totally  corrupt,  so  as  to  be 
destroyed  by  the  curse  of  God,  as  they  once  were  by  a 
flood,  is  to  turn  the  heart  of  the  fathers  to  their  children, 
and  the  heart  of  the  children  to  the  fathers.  And  that 
this  will  take  place,  in  an  eminent  degree,  in  the  millen- 
nium, by  which  the  everlasting  covenant  will  be  main- 
tained, and  appear  in  its  full  force  and  operation  ;  by 
which  means,  the  curse  of  God  on  mankind,  by  his 
terrible  judgments,  for  their  wickedness,  in  breaking  the 
everlasting  covenant,  renouncing  it  themselves,  and 
with  respect  to  their  children,  not  training  them  up  for 
God,    in  the  \v^y%  of  true  piety,  but  for  the  devil,  in  the 

*  Deut.  XXX,  6.    Isa.  xliv.  3,  4.    liv.  13,  14.    lix.  21,    Ixi.  8,  9.    Ixv.  28t 
Jer.  xxxii.  S?>  39,  40. 


312  The  Nature  and  Design  Part  II. 

ways  of  sin,  shall  have  a  stop  put  to  it,  and  proceed  no 
farther,  as  it  otherwise  must,  and  would,  to  the  total  ex- 
tirpation of  mankind.  These  words  may  perhaps  re- 
ceive some  illustration  by  the  following  passage  in 
Isaiah,  which  has  been  mentioned.  "  The  earth  also  is 
defiled  under  the  inhabitants  thereof  :  Because  they  have 
transgressed  the  laws,  changed  the  ordinance,  broken  the 
everlasting  covenant  ;  there/ore  hath  the  curse  devoured 
the  earthy  and  they  that  dwell  therein  are  desolate  : 
Therefore,  the  inhabitants  of  the  earth  are  burned,  and 
few  men  left."*  This  chapter  is  a  projliecy  of  the  in- 
troduction of  the  millenniimi,  and  of  the  a\\ful  judgments 
on  mankind,  and  especially  on  corrupt,  noininal  chris- 
ticins,  previous  to  that,  by  which  a  great  part  of  nicn 
shall  be  destroyed  ;  as  a  testimony  of  the  displeasure  of 
Gcid  with  them,  for  their  great  wickedness,  aid  not 
fearing  God  themselves,  nor  educating  their  children  in 
the  nurture  and  admonition  of  the  Lord,  but  the  contra- 
ry ;  training  them  up  in  sin,  and  the  serA  ice  of  Satan  ; 
a)id  thus  transgressing  the  law,  changing  the  ordinance 
of  God,  and  breaking  the  everlasting  covenant,  which,  if 
kept,  would  conxey  true  religion  down  from  generation 
to  generation.  But  all  mankind  shall  not  be  destroyed, 
because  the  remaining  few,  compared  with  the  whole, 
shall  be  truly  pious,  and  their  hearts  shall  be  turned  to 
their  children,  and  the  hearts  of  the  children  to  them,  and 
so  a  pious  race  shall  be  propt'gated  and  multiplied,  and 
fill  the  world  ;  "for  God  will  then  pour  his  Spirit  on 
them,  and  on  their  seed,  and  his  blessi;  g  on  their  off- 
spring ;  and  they  shall  spring  up  as  among  grass,  as 
willows  by  the  water-courses."  This  is  represented 
in  the  following  words,  in  this  same  chapter.  "  When 
thus  it  shall  be,  in  the  midst  of  the  land,  among  the  peo- 
ple, there  shall  be  as  the  shaking  of  an  olive  tree,  and  as 
the  gleaning  of  grapes,  when  the  vintage  is  done.  They 
shall  lift  up  their  voice,  they  shall  sing  for  the  majesty 
of  the  Lord,  they  shall  cry  aloud  from  the  sea."f 

The  reasonableness  and  importance  of  such  a  consti- 
tution and  covenant  between  God  and  parents,     with 
respect  to   their  children  ;    and  the  good   ends   this  is 
suited  to  answer,  will  farther  appear  by  the  follow  ingob- 
•  Isaiah  xsiv,  5*  6.  -\  Isa.  xxiv.  13>  14^ 


Chap.  V.  Of  Infant  Baptism.  313 

seivations  ;  which  will,  at  the  same  time,  serve  to 
strengthen  the  evidence,  that  the  covenant  of  grace  does 
contain  a  promise  ol  saving  good  to  the  children  of 
parents,  ^ho  are  faithful  in  keeping  covenant,  as  it 
regards  their  offspring. 

1.  It  appears  from  reason  and  the  circumstances  of 
the  case,  ar.d  from  fact  and  experience,  that  the  good 
education  of  children  is  of  great  importance,  and  neces- 
sary for  their  good,  and  the  good  of  society. 

Children  are  very  much  formed  in  their  disposition 
and  manners  by  their  education.  If  this  be  bad.  or 
wholly,  or  in  a  grtat  measure  neglected,  and  they  be  not 
governed  and  instructed,  and  have  not  good  exampies 
set  before  them,  but  the  contrary  ;  the  bad  effects  of 
this  are  generall}  seen  in  them,  and  they  become  injuri- 
ous to  society,  rather  than  a  benefit.  God  has  so  con- 
stituted things,  that  if  parents  be  wise  and  faithful  in  ed- 
ucatirg  their  children,  they  will  have  more  influence  on 
them,  than  any  others  can,  and  this  has  a  great  tenden- 
cy, to  formihtm  to  a  good  moral  character  and  conduct. 
And  the  parents  must  ha\e  the  first  aid  chief  hand  in 
teaching  them,  ai\d  forming  their  minds,  and  regulating 
thtii  conduct  ;  as  they  are  under  the  best  advantages  to 
do  this  ;  and  if  it  be  wholly  neglected  by  them,  other 
r  cans  and  advanti^cesaie  never  like  toieachthem,  so  as 
to  do  them  any  great  good,  according  to  the  ordinary 
course  of  thiiigs.  It  is  certain,  that  no  instruction  from 
any  other  quarter,  or  any  means  that  can  be  UvSed  with 
them,  can  have  an  equal  tendency  to  their  benefit  ;  and 
if  pareiits  neglect  their  duty  to  their  children,  other 
means  used  for  their  instruction  and  benefit  are  com- 
moi'Iy    useless,  and  in  vain  to  them. 

It  is  known,  from  experience,  that  the  character  of 
children  is  not  only  often,  but  commonly  fonned  for 
lire  while  they  are  in  their  minority,  while  they  are  un- 
der the  care  and  education  of  their  parents,  or  of  others 
who  are  substituted  in  their  room.  And  a  foundation 
is  generally  laid  then,  if  ever,  for  their  piety  and  moral 
christian  character,  so  far  as  we  can  judge  from  appear- 
ance and  facts. 

2.     Therefore,  this  branch  of  duty,  the  wise  and  faith- 
ful education  of  children,  is  much  insisted  upon,  and 


314>  The  Nature  and  Design         Part  IL 

often  strictly  enjoined  in  scripture.  This  is  frequently 
inculcated  on  the  members  of  the  church  of  Israel,  as  a 
very  important  part  of  their  duty.  "  Ouly  take  heed  to 
thyself,  and  keep  tliy  soul  diligently,  lest  thou  forget 
the  things  which  thine  eyes  have  seen,  and  lest  they  de- 
part from  thine  heart  all  the  days  of  thy  life  :  But  teach 
them  thy  sojis^  and  thy  sons''  sons.  Gather  the  people  to- 
gether, and  1  will  make  them  hear  my  words,  that  tiiey 
may  learn  to  fear  me  all  the  days  that  they  shall  live  up- 
on the  earth,  a?id  that  they  may  teach  them  their  children. 
These  words,  which  I  command  thee  this  day,  shall  be 
in  thine  heart  :  And  thou  shalt  teach  them  diligently  un- 
to thy  children^  and  shalt  talk  of  them,  when  thou  sittest 
in  thine  house,  and  when  thou  walkest  by  the  way,  and 
when  thou  liest  down,  and  when  thou  risest  up."^ 
This  is  so  important  a  command  that  it  is  repeated 
again. t  "  And  ye  shall  teach  them  your  children,  fc[;eak- 
ing  of  them  when  thou  sittest  in  thine  house,  and  \\  hen 
thou  walkest  by  the  way,  when  thou  liest  down,  and 
when  thou  risest^ip." 

It  is  again  and  again  enjoined  in  the  following  words  : 
"  Gather  the  people  together,  men  and  women,  and 
children,  that  they  may  hear,  and  that  they  may  learn  to 
fear  the  Lord  your  God,  and  observe  to  do  all  the 
words  of  this  law.  And  that  their  children,  which  have 
not  known  them,  may  hear  and  learn  to  fear  the  Lord 
your  God.  "J  "  Set  your  hearts  unto  all  the  words 
which  1  testify  among  you  this  day  ;  which  ye  shall 
command  your  children  to  observe,  to  do  all  the  words 
of  this  law  :  For  it  is  not  a  vain  thing  for  you  ;  because 
it  is  your  life.  "II  It  was  repeatedly  enjoined  upon  par- 
ents to  teach  their  children  the  great  works  God  had 
done  for  them,  and  the  deliverances  he  had  wrought  for 
his  people  ;  and  to  explain  to  them  the  meaning  of  the 
religious  rites,  which  were  instituted  by  God,  and  the 
commands  and  ordinances  which  he  had  given  them.^ 

God  speaks  of  it  as  an  excellent  and  important  part 
of  the  character  and  conduct  of  Abraham,  That  he 
would  command  his  children  and  his  household  after 
him,  to  keep  the  way  of  the  Lord,   to  do  justice  and 

*  Deut.  iv.  9,  10.  vii.  6.  vi.T".        t  Chap.  xi.  19.        i  Chap.  xxxi.  12,  13. 
n  Chap,  xxxii.  46,  47.    §Ex.  x. 2. xii.25, 26, 27.  xiii. X4, 15.  Deut. vi. 20— g^. 


Chap.  V.  Of  Infant  Baptism.  315 

judgment.*  The  Psalmist  mentions  the  command  of 
God  to  instruct  and  educate  children,  as  an  important 
article,  and  as  necessary  to  transmit  true  knowledge  and 
piety  to  posterity.  "  He  established  a  testimony  in 
Jacob,  and  appointed  a  law  in  Israel,  \\  hich  he  com- 
manded our  fathers,  that  they  should  make  them  known 
to  their  children  :  That  the  generation  to  come  might 
know  them,  even  the  children  which  should  be 
born  ;  who  should  arise  and  declare  them  to  their  child- 
ren^ that  they  might  set  their  hope  in  God,  &c."t 

Solomon  often  speaks  of  the  importance  and  advan- 
tage of  the  faithful  and  wise  education  of  children,  and 
inculcates  it  as  a  duty  He  says,  "  He  that  spareth  his 
rod,  hateth  his  son  :  But  he  that  lo\eth  him,  chasteneth 
him  betimes.  Chasten  thy  son  while  there  is  hope,  and 
let  not  thy  soul  spare  for  his  crying.  Train  up  a  child 
in  the  way  he  should  go  :  And  when  he  is  old,  he  will 
not  depart  from  it.  Foolishness  is  bound  up  in  the 
heart  of  a  child  ;  but  the  rod  of  correction  shall  drive  it 
far  from  him.  Withhold  not  correction  from  a  child  ; 
for  if  thou  beatest  him  with  a  rod,  he  shall  not  die. 
Thou  shalt  beat  him  with  the  rod,  and  shalt  deliver  his 
soul  from  hell.  The  rod  and  reproof  give  wisdom  : 
But  a  child  left  to  himself,  bringeth  his  mother  to  shame. 
Correct  thy  son,  and  he  shall  give  thee  rest  :  Yea,  he 
shall  give  delight  unto  thy  soul."|  And  the  nine  first 
chapters  of  the  Proverbs  of  Solomon  are  designed  to 
express  the  concern  parents  ought  to  have  for  the  spirit- 
ual good  of  their  children ;  and  their  constant  attention 
to  them  in  this  view,  watching  over  them,  instructing, 
admonishing  and  warning  them  ;  and  through  the  whole 
exhibit  the  importance  and  necessity  of  the  childrens' 
hearkening  and  obeying  their  parents,  in  order  to  their 
good  ;  and  the  happy  consequence  of  this  to  them. 
And  the  awful  consequence  of  slighting  and  disobeying 
parents  is  repeatedly  mentioned  in  that  book. 

This  is  the  first  command  in  the  second  table  of  the 
decalogue,  "  Honour  thy  father  and  thy  mother."  To 
which  is  annexed  a  promise  of  good  :  Which  supposes 
the  duty  of  parents  to  go\ern  and  instruct  their  children, 

*'  Geo.  xviii.  19.  t  Psalm  Ixxviii.  5,  6,  7.         *  Prov,  xiii,  24.  xix.  18, 

xxii.  6,  15.     xxiii.  13,  14.  xxk.  15,  17. 


316  The  Nature  and  Design         Part  II. 

and  to  exercise  great  and  constant  care  in  their  educa- 
tion ;  and  to  conduct  so,  as  to  be  worthy  of  love,  respect, 
and  honour  from  their  cliildren.  And  an  au  fui.  curse  is 
denounced  upon  those  children  who  do  not  obey  this 
command,  "  Cursed  is  he  that  setteth  light  by  his  fath- 
er or  mother."*  And  God  made  a  law,  which,  if  ob- 
served, did  effectually  prevent  any  disobedient  children 
living  in  the  congregadon  of  Israel.  For  if  parents  had 
a  disobedient  child,  they  were  commanded  to  bring  him 
forth  to  the  elders  of  the  city,  ar.d  witness  against  him, 
and  he  was  put  to  death. f  This  law  was  suited  to 
awaken,  and  keep  alive  the  feelings  of  pious  parents  to- 
wards their  children,  and  excite  a  great  concern  and 
unremitting  care  and  exertion,  early  and  constandy  to 
govern  them,  and  keep  up  their  authority  in  the  wisest 
and  best  manner,  suited  to  form  them  to  love  and  obedi- 
ence ;  and  to  instruct,  admonish  and  warn  them  ;  and 
educate  them  in  the  best  manner  which  shall  tend  to 
promote  their  obedience  and  true  piety  ;  having  the  aw- 
ful event  constantly  in  view,  v.  hich  might  be  the  conse- 
quence of  their  neglect,  and  would  certainly  take  place, 
if  their  children  should  grow  up  ungoverned  and  diso- 
bedient. 

And  this  law  had  a  mighty  tendency  to  impress  the 
hearts  of  children  u  ith  a  sense  of  the  evil  consequence 
to  them,  of  disobedience  to  their  parents  :  and  to  guard 
them  against  the  least  degree  of  a  disposition  to  disre- 
gard and  slight  them  ;  and  to  excite  them  to  a  constant 
care,  and  resolution  to  atte^id  to  the  instructions,  and  ad- 
monitions of  their  parents,  and  strictly  obey  all  their  ex- 
hortations and  commands.  In  what  an  important  and 
interesting  light  does  this  law,  and  the  other  directions 
and  precepts  which  have  been  mentioned  under  this 
head,  set  the  m  ise  and  faithful  education  of  children  ; 
and  their  obedience  to  the  instructions  and  authority  of 
their  parents  !  It  is  suited  powerfully  to  turn  the  heart 
of  the  fathers  to  the  children  ;  and  the  heart  of  children 
to  the  fathers. 

And  under  the  gospel  dispensation,  the  faithful  and 
pious  education  of  children,  and  their  obedience  to  par- 
ents in  all  things,  are  strictly  enjoined.     The  command 
•  Deut.  xxvb.  16  f  I^eut.  xxi.  18,  19, 20,  21. 


Chap.  V.  Of  Infant  Baptism.  317 

is,  ■"  Children,  obey  your  parents  in  the  Lord  ;  for  this 
is  right.  Children,  obey  your  parents  in  all  ihingN ; 
for  this  is  well  pleasing  aato  the  Lord.  And  ye  failicis, 
provoke  not  your  children  to  wrath  :  But  bring  the  n 
up  in  the  nurture  and  admonition  of  the  Lord."^  And 
no  man  who  had  a  family  could  be  an  officer  in  the 
church  unless  he  was  "  One  that  ruled  weil  ins  own 
house,  having  his  children  in  subjection  with  ail  gravi- 
ty," even  faithful  or  believing  children. f 

3.  Since  the  faithful,  prudent,  and  religious  educa- 
tion of  children,  is  of  such  \ast  importance,  and  so  ne- 
cessary for  their  good,  and  the  good  of  the  church,  ac 
cording  to  the  natural  couise  of  things,  which  God  has 
constituted  ;  and  since  this  is  so  strictly  enjoined  upon 
the  people  of  God,  and  so  much  inculcated  in  divine 
revelation  ;  it  may  hence  be  inferred,  that  God  has  set 
before  parents  the  strongest  motives,  and  the  greatest  en- 
couragements to  be  faithful  and  laborious  in  their  duty 
to  their  children,  and  to  bring  them  up  in  the  nurture 
and  admonition  of  the  Lord  ;  and  which  will  have  the 
greatest  tendency  to  animate  them  to  engagedness  and 
perseverance  in  this  difficult  work,  in  which  they  will 
meet  with  much  opposition,  and  many  discourage- 
ments, from  themselves,  the  world,  Satan,  and  their 
children.  This  may  be  reasonably  expected,  espec- 
ially in  the  covenant  of  grace,  or  Xh'di gracious  covenant 
which  God  makes  with  believers,  as  it  respects  their 
children,  and  their  duty  to  them  :  For  the  greater  the 
blessings  are,  which  are  promised  to  their  offspring-; 
and  the  greater  the  motive^  and  encouragements  are  to 
do  the  duty  enjoined,  or  perform  the  condition  on  wiiich 
the  blessings  are  suspended,  the  more  grace  is  contained 
and  exhibited  in  the  covenant. 

4.  A  protnise  that  the  children  shall  be  blessed 
with  spiritual  blessings  and  salvation,  on  the  parents' 
faithfulness  to  them,  and  bringing  them  up  for  God,  af- 
fords the  strongest  motive,  and  gives  the  greatest  en- 
couragement to  pious  parents,  to  be  faithful  and  perform 
the  condition  of  the  covenant,  as  it  respects  their  chil- 
dren, that  can  be  thought  of  as  possible  ;    and  renders 

VOL.    II.  41 

*  Eph.  vi.  1,  4.    Gol.  m.  20.  f  1  Tim.  fti.  4.    Tit.  i.  6. 


318  The  Nature  a?id  Design  Past  II. 

the  covenant,  in  ibis  respect,  in  the  highest   degree,  a 
oovena  nt  of  grace. 

If  pious  parents  felt  as  they  ought,    and  had  exercises 
vhich  might  be  reasonably  expected  tow  aids  their  chil- 
dren, then-  greatest  concern    would  be  that  they  might 
be  sanctified  and  saved.       This  they  would  desire  for 
them   unspeakably  above    all  other  things.       To  have 
them  live  and  die   in  sin,  is,  to  such  parents,  infinitely 
dreadiul.      They  had  much  rather  have  no  offspring, 
than  lo  bring  forth  ciiiidren  for  such  a  death,   even  eter- 
nal destruction.     If  their  children  may  not  be  holy  and 
'sa^ed,  the}   have  nothing  to  ask  or  desire  for  them  ; 
theii  exibteuce,  and  all  they  can  have  and  enjoy,  is,  on 
the    w  hole,    v\  orse    than    nothing  ;      infinitely  worse  ! 
Therefore,   that  they  may  be  holy  and   saved,  is  the 
great  object  of  their  desires  and  prayers.      And  what 
can  be  niore  agreeable  and  pleasing  to    such   parents, 
th.ari  for  God  to  take  their   children  into  covenant  with 
them,    and  to  say,    "  If  you  will  be  faithful  to  your  chil- 
dren,   and  treat  them  as  becomes  pious  parents,   and 
biing  them   up   for  me,    I    will  be  their   God,    and 
they  shall   be  holy  and  happy  forever :    Therefore,   let 
all  \  our   concern  for  the   good  and   salvation  of  your 
children,  excite  and   animate   you  to  proper  exercises 
and  faithfulness,    with   respect  to  them ;    for  they  are 
committed  to  you,  to  bring  them  up  for  me ;    and  if 
you  will  do  this  faithfully,   they  shall  be  blessed,  and 
saved  ?"   What  christian  parent  is  there,  whose  views 
and  feelings  are  in  any  good  measure   answerable  to  his 
character,  who  would  riOt  admire  the  condescension  and 
grace  of  such  a  promise  ;  and  rejoice  to  enter  into  such 
a  covenant  and  promise,  through  Christ's  strengthening 
him  to  perform  the  condition  of  the  covenant,  and  give 
up  his  children  to  Christ,  and  have  the  seal  of  the  cove- 
nant put  upon  them  ? 

And  upon  this  ground,  the  children  of  believers  are 
holy,  and  numbered  among  the  saints  and  the  saved. 
Holiness  and  salvation  are  secured  to  them,  by  divine 
promise,  on  condition,  the  parents  are  faithful  in  the  cov- 
enant, which  they  solemnly  profess  and  engage  to  be. 
The  church,  relying  on  their  profession  and  engage- 
ments, that  they  w  ill  be  faithful  and  keep  the  covenant, 
as  it  respects  their  children,  consider  them,  receive  and 


Chap.  V.  Of  Infant  Bupthnu  319 

look  upon  them,  as  holy,  and  those  wlio  shiill  be  saved  ; 
so  they  are  as  visibly  holy,  or  as  really  holy  in  their 
view,  as  their  parents  are. 

But  here  several  questions,  which  may  be  suf^i^ested, 
from  what  has  been  said,  on  this  point,  must  be  an- 
swered. 

Question  I.  Is  not  this  doctrine,  that  the  cove- 
nant of  grace  contains  a  promise  of  the  holiness  and 
salvation  of  the  children  of  parents,  who  are  faithful  in 
their  duty  to  them,  and  in  educating  them  in  the  nurture 
and  admonition  of  the  Lord,  contrary  to  known  fact  and 
experience,  in  that  so  many  children  of  pious  parents 
appear  as  destitute  of  holiness  as  other  children,  and  are 
of  a  contrary  character,  when  they  are  capable  of  discov^- 
cring  their  disposition  by  their  conduct  ;  and  many  of 
them  appear  to  live  and  die  so  :  And  there  are  many 
known  instances  of  children,  whose  parents  appear  to 
be  eminently  pious,  and  careful  to  educate  their  children 
well,  who  yet  appear  to  have  no  piety,  but  are  openly 
and  notoriously  vicious,  and  appear  to  live  and  die  so  ? 
And  how  can  all  the  children  of  professors  of  religion, 
who  enter  into  covenant  with  God,  be  considered,  as 
really  holy,  or  how  can  it  be  expected  that  they  will 
grow  up  pious  children,  and  be  saved,  when  this  does 
not  appear  to  be  true  in  fact,  in  so  many  instances  ;  but 
the  contrary. 

Ans'wer  1.  It  does  appear  from  foct,  that  the  edu- 
cation of  children,  if  in  any  good  measure  practised, 
and  so  far  as  it  has  taken  place,  has  a  great  influence  on 
children  in  general ;  and  many  of  them  who  have  had 
any  degree  of  a  pious  education,  do  themselves  become 
professors  of  religion,  and  appear  to  be  holy.  How 
much  greater  and  more  universal  might  be  the  good  ef- 
fect of  such  education,  if  parents  were  more  faithful  and 
thorough  in  this  branch  of  their  duty,  than  they  general- 
ly are,  even  as  diligent  and  faithful,  as  might  reasonably 
be  expected,  considering  the  importance  of  the  case, 
and  the  motives  and  encouragements  they  have  ! 

This  leads  to 

Ansiuer  2.  Parents  who  have  been  professors  of 
religion,  and  have  entered  into  covenant  with  God,  have 
been,  in  general,  grossly  negligent  of  their  duty  to  their 


320  The  Nature  and  Design        Part  II. 

children,  and  have  lived  in  the  constant  violation  of  the 
co\enant  as  it  respects  their  children.     This  will  appear 
to  ever}'  one,  m  ho  will  ctjnsider  what  is  implied  in  bring- 
ing them  up  in  the  nurture  and  admonition  of  the  Lord, 
as  it  has  been  briefly  stated  above ;    and  judge  what 
might  reasonably  be  required  and  expected  of  parents, 
in  this  important  and  interesting  matter  :    And  at  the 
same  time,   will,  in  the  light  of  this,  observe  how  the 
children,  even  of  the  professors  of  religion,  are  in  gene- 
ral educated.      He  w  ill  be  sensible  there  is  but  little 
wise  arjd  prudent  government,  steadil}-  and  perseveringly 
maintained  from  the  early  days,  in   which  children  are 
capable  of  discipline  and  government,   until  they  cease 
to  be  minors  :    And  that  much  of  the  contrary  generally 
takes  place,  which  is  suited  to  weaken  all  parental  au- 
thority, and  tends  to  ruin  the  children.      He  will  find 
ftw  instances,  if  any,  of  that  careful,  wise  and  constant 
instruction,  assiduously  endeavouring  to  instil  into  their 
young  minds,  the  principles  of  true  knowledge  and  wis- 
dom, and  watching   over   them,   to  guard  them  from 
wrong  notions,  en  ors  and  delusions,   in  things  of  relig- 
ion,   whieh  are   most  reasonable   and   important,    and 
which  we  find  so  strictly  enjoined  in  the  Bible.      And 
what  bad  examples,  of  evil  speaking,  and  backbiting,  of 
vain,  trifling  conversation  ;  ot  passion ;  of  co\  etousness, 
and  v\  orldliness  ;    of  great  indift't rence,  and  neglects  re- 
specting the  exercises  and  practice  of  piety,  in  reading 
and  siLidyir'g  the  Bible,  and  the  worship  of  God,  are  to 
bt  lound  among  professors  in  general,   which  have  a 
great  and  destructive  influence  on  the  minds  of  children  ? 
And  hov\  few  are  there  who  are  not  greatly  deficient  in 
the  exan.ple  they  set  before  their  children,  which  could 
not  take  place,  w  ere  they  not  grossly  negligent  in  their 
duty  to  them,  and  had  they  a  reasonable  and  proper  con- 
cern for  their  good  ?    How  litde  is  done  or  said  by  par- 
ents, in  general,  w  hich  is  suited  to  excite  and  maintain 
a  proper  and  faithful   education   of  children,    in  all  the 
parts  of  it?  How  little  do  they  appear  to  regard  or  un- 
derstand their  covenant  engagements,  or  the  nature  of 
the  covenant  into  which  they  have  entered,  and  the  en- 
couragements and  promises  made  to  faithfulness  in  keep- 
ing covenant ;    and  the  infinite  importance  of  this  to 


Chap.  V.  Of  Infant  Baptism.  3:21 

their  children  ?  And  the  churches  take  no  care  in  this 
matter,  to  watch  o\er  one  another,  with  respect  to  the 
education  of  their  children;  and  to  warn  and  exhort, 
and  assist  each  other  to  do  their  duty  in  this  respect ; 
which  is  certainly  a  great  neglect. 

When  these  things  are  properly  considered,  the  gen- 
eral want  of  piety,  and  the  too  common  irreligion  and 
vice,  which  are  found  among  the  children  of  professors 
of  religion,  may  be  accounted  for,  consistent  with  tiierc 
being  a  promise  in  the  covenant  of  grace,  that  the  chil- 
dren of  j)arents  ^vho  faithfully  perform  the  duties  of  the 
covenant  to\iatds  them,  shall  be  holy,  and  share  in  the 
great  sahation  ;  and  does  not  afford  the  least  shadow  of 
an  argument  that  there  is  no  such  promise. 

True  rcliixioa  has  generally  been  in  so  low  a  degree 
in  the  church,  and  still  is,  and  there  have  been  so  many 
members  of  it  wholly  strangers  to  a  life  of  godliness,  not 
being  true  believers,  ihat  the  life  and  power  of  christian- 
it}  has  not  had  the  proper  influence  and  been  acted  out 
by  professors  in  general,  as  it  ought  to  be,  and  might  be 
reasonably  expected. 

Most  real  christians  have  been,  and  now  are,  shame- 
fully deficient,  as  to  the  strength  and  constancy  of  their 
religious  exercises,  and  in  every  branch  of  duty  ;  and 
their  discerning  and  knowledge  in  the  doctrines  and 
duties  of  christiaiity  has  been  in  so  small  a  degree, 
that  when,  considering  the  time  and  advantages  they 
have  had,  they  ought  to  be  teachers,  especially  of  their 
children,  they,  in  general,  need  themselves  to  be  taught 
the  first  principles  of  the  oracles  of  God.  And  the  na- 
ture and  extent  of  the  covenant  of  grace,  as  it  respects 
the  children  of  believers  ;  and  the  design  and  meaning 
of  the  institution  of  baptism  of  such  children,  and  what 
is  implied  in  it,  have  not  been  generally  understood  : 
And  the  duty  which  parents  engage  to  do  towards  their 
children  has  been  greatly  overlooked  and  disregarded, 
even  in  theory,  as  well  as  practice  :  And  the  promise  of 
the  success  of  faithfulness  in  this  duty,  in  the  holiness 
and  salvation  of  their  children,  has  not  been  believed  by 
the  most,  and  they  are  now  disposed  to  oppose  this  sen- 
timent ;  and  so  cannot  feel  the  motives  and  great  en- 
couragement this  affords,  and  sets   before  parents,  to 


322  The  Nature  and  Design         Part  li. 

care  and  faithfulness  in  this  branch  of  duty  ;  nor  the  vast 
importance  of  it,  to  them  and  their  children. 

It  is  therefore  no  matter  of  wonder,  that  the  children 
of  professors  in   general,    and  of  really  pious  parents, 
have  not  received  the  blessings  of  the  covenant  of  grace, 
as  the  duties  of  the  covenant  have  been  so  grossly  neg- 
lected by  almost  all ;  and  they  have  not  so  much  us  be* 
lieved  that  there  is  any  such  covenant  between  God  and 
themselves,    respecting  their  children.     This  is   what 
might  be  reasonably  expected,  as  things  have  gone  on, 
and  still  take  place,  with  regard  to  children,  in  the  great 
neglect  of  that  duty,  to  which  the  promise  of  success  is 
made. — Which  branch  of  duty  has  doubtless  been  more 
neglected  by  really  christian  parents,  than  other  branches 
of  Christianity ;  not  only  because  it  has  been  less  under- 
stood, and  inculcated,   and  the  motives  and  encourage- 
ment to  faithfulness  in  it,   have  been  kept  out  of  sight, 
or  at  most,   been  less  in  view  :  But  because   there  are 
peculiar  difficulties  and  temptations  in  the  way  of  a  wise 
and    faithful  discharge   of  this  duty  ;  and  Satan,   v^ho 
knows  how  much  depends  upon  the  parent's  faithfulness, 
and  what  advantages  he  gains,  against  children,  and  the 
church,   and  the  interest  of  religion  in  general,    by  the 
gross  neglect  of  this  branch  of  duty,  exerts  all  his  cun- 
ning and  power,  and  improves  every  advantage  he  has, 
to  lay  snares  and  stumbling  blocks  in  the  way  of  their 
duty  ;  and  in  magnifying  the  difficulties  and  discourage- 
ments, to  deter  them  from  it ;  offering  every  temptation 
he  can,  to  neglect  it,  and  to  do  that  which  has  a  contra- 
ry, and  most  fatal  tendency,  even  to  ruin  their  children. 
Nor  is  there  any  certainty  that  this  influence  of  the  devil 
will  cease,  or  that  the  power  of  godliness   will  so  take 
place  in  general,  as  to  lead  parents  to  be  faithful  in  their 
duty  to  their  children  ;    and  to  keep  covenant,  so  that 
the  blessings  of  it  shall  descend  from  father  to  son, 
through  many  generations,  until  Satan  shall  be  bound, 
and  cast   into  the  bottomless  pit,  and  shut  up  there  a 
thousand  years,  that  he  may  deceive  men  no  more,  dur- 
ing all  that  time  :    And   when  Christianity  shall  have  its 
proper   and  full  effect,  by  the  effusions   of  the  Holy 
Spirit,  in  greater  degrees  than  before  ;    forming  chris- 
tians to  eminent  degrees  of  holiness,  and  true  zeal  and 


Chap.  V.  OJ  Infant  Baptism.  2^2':^ 

engagedness  to  do  their  duty  in  all  the  branches  of  it ; 
especially  that  m  hich  they  owe  to  their  children,  which 
is  now  so  much,  and  so  generally  neglected.  Then 
the  heart  of  the  fathers  will  be  turned  to  the  children, 
and  the  heart  of  the  children  to  the  fathers,  as  they 
never  were  before  ;  and  the  covenant  of  grace,  which 
contains  promises  to  parents,  and  their  children,  will  take 
place  in  the  full  extent  of  it,  and  the  happy  conse- 
quences of  it  be  seen  and  enjoyed. 

Such  a  time  is  abundantly  spoken  of  and  predicted  in 
the  scripture.  And  all  that  takes  place  previous  to  that 
day,  is  preparatory  to  it.  That  is  the  time  of  salvation, 
in  the  highest  sense,  when  the  doctrines  and  institutions 
of  the  gospel  will  be  better  understood  than  ever  before, 
and  have  their  proper  and  full  effect.  The  Bible  itself 
has  principal  reference  to  that  time,  and  will  be  then 
understood,  prized,  and  improved  more  and  better,  than 
ever  before.  The  institutions  and  ordinances  of  Christ, 
have  been  and  now  are,  greatly  misunderstood,  perverted 
and  abused,  by  most  christian  churches,  and  professors 
of  religion,  and  grtat  irregularities  take  place  in  atten- 
dance on  them.  The  time  preceding  the  millennium, 
may  be  compared  to  the  winter,  when  things  appear  in 
great  disorder  and  confusion,  and  the  influences  of  the 
sun  are  weak  and  small,  and  have  little  effect ;  but  all  is 
preparatory  to  the  spring  and  summer,  when  the  sun  and 
rain  w  ill  have  their  proper  effect,  in  producing  the  fruits 
of  the  earth. 

These  observations  are  made  to  show,  that  w^e  cannot 
judge  of  the  good  effect  of  the  proper,  pious,  and  faith- 
ful education  of  children,  and  of  the  extent  of  the  prom- 
ises of  the  covenant  of  grace,  and  of  the  design  and 
meaning  of  the  baptism  of  the  children  of  believers,  by 
what  has  already  taken  place  in  the  christian  church  : 
But  we  must  learn  this  from  the  Bible  ;  and  not  expect 
that  the  proper  and  happy  effect  of  this  institution  will 
take  place  in  any  great  degree,  until  the  Spirit  and  power 
of  Christianity  shall  be  more  felt,  and  exerted  in  practice, 
which  will  introduce  the  millennium.  Then  parents, 
with  their  hearts  full  of  love  to  Christ,  and  under  a  sense 
of  the  infinite  importance  of  the  salvation  of  their  chil- 
dren, and  ardently  desiring  to  be  the  happy  instruments 


324  The  Nature  and  Design  Part  II. 

of  it,  will  give  them  up  to  Christ  in  baptism,  rejoicing 
in  this  seal  of  the  divine  promise  to  bless  them,  on  their 
acting  a  consistent  and  faithful  part  towards  them  ;  and 
with  a  heart  admiring  the  grace  of  God  i;)  this  covenant, 
and  strongly  desirous  and  disposed  to  be  laithful,  they 
will  lay  hold  of  the  covenant  ;  and  make  it  their  great 
concern,  and  an  important  branch  of  thtii  duty,  to 
bring  up  their  children  ior  Chribt.  Then  the  happy 
effect  of  this  will  be  seen  in  the  c  arly  piety  of  the  child- 
ren, who  \\ ill  grow  up  in  the  fear  of  God,  and  walk  in 
his  ways,  to  the  unspeakable  satisfaction  and  j(»}  of  the 
parents,  and  the  comfort  and  edification  of  tlio  church. 
Then,  when  a  large  congregation  of  christians  shall  be 
assembled  for  public  worship,  all  possessed  w  iih  a  realiz- 
ing  belief  and  sense  of  the  truth  of  the  gospel,  and  the 
great  salvation,  and  their  hearts  glowing  wiih  fervent 
love  to  Christ,  and  to  each  other,  what  pleasure  and  joy 
w  ill  it  spread  over  such  an  assembly,  when  children  arc 
brought  by  their  parents,  and  publicly  dedicated  to 
Christ  in  baptism  ;  solemnly,  and  with  all  their  hearts 
engaging  to  bring  them  up  for  him,  and  laying  hold  of 
the  gracious  promise  of  the  covenant  to  their  children  ; 
All  will  consider  these  children,  as  heirs  of  the  blessings 
of  the  covenant,  and  numbered  among  ihe  saved,  confi- 
dent that  the  parents  will  faithfully  keep  covenant  with 
God  ;  and  having  seen  the  general  happy  effect  of  this, 
they  will  join  in  all  the  solemnities  of  this  transaction, 
with  great  pleasure,  fervency  and  joy,  and  every  one 
be  edified,  and  animated  to  the  dut\  of  his  station,  and 
go  away  with  enlarged  A'iews  of  the  grace  of  the  gospel, 
and  the  condescension  and  love  of  Clirist. 

AnsiDer  3d.  Though  some  of  the  children  of 
parents  who  appear  eminently  pious,  and  to  take  much 
pains  in  the  education  of  their  children,  do,  when  they 
come  to  adult  age,  renounce  all  religious  duty,  and  live 
in  open  vice  ;  yet  this  affords  no  real  evidence,  that  the 
doctrine  to  w  hich  this  fact  is  alleged  as  an  objection,  is 
not  true ;  for, 

1.  We  cannot  be  certain  that  those  ^^'ho  appear  to 
be  christians,  and  to  excel  many  others,  are  really  such. 
They  may  deceive  others,  and  be  themselves  deceived, 
and  never  truly  and  with  their  heart,  devote  their  chil- 


Chap.  V.  Of  Infant  Baptistii,  325 

dren  to  God.  The  first,  in  appearance  and  profession, 
may  be  last,  and  wholly  destitute  of  true  holiness. 
No  argument  can  be  justly  formed  from  such  instiinces, 
unless  there  were  a  certainty  that  the  parents  are  real 
christians,  and  faithful  in  keepmg  covenant  with  God. 

2.  Parents  who  are  real  christians,  and  excel  in  some 
respects  in  pious  zeal,  and  in  the  practice  of  many  of 
the  duties  of  Christianity,  may  be  very  deficient  and  un- 
faithful in  their  duty  to  their  children.  They  may  be 
guilty  of  neglecting  that  which  is  important  and  essential 
in  the  good  education  of  children,  in  some  instances  at 
least,  and  of  doing  or  saying  that,  which  tends  to  hurt 
and  ruin  their  children,  in  some  particular  instances, 
and  on  some  occasions,  which  may  be  the  means  of 
giving  an  evil  bias  to  their  minds,  and  issue  in  their 
abandoning  themselves  to  vice.  And  this  may  be  the 
case  with  regard  to  one  particular  child,  while  they  are 
more  wise  and  fliithful  in  their  treatment  and  education 
of  their  other  children.  And  such  instances  of  neglect 
or  wrong  conduct  toward  some  or  all  of  their  children, 
may  so  displease  God,  as  to  give  up  the  children  to  sin 
and  ruin.  It  has  been  observed,  that  parents  may  keep 
covenant,  as  it  respects  their  own  persons,  and  yet  neg* 
lect  the  duties  of  it,  as  it  respects  their  children.  This 
is  so  difficult  a  part  of  duty,  and  Satan  is  so  watchful, 
and  exerts  all  his  policy  and  power  to  prevent  parents 
doing  it,  and  to  promote  that  which  is  contrary  to  it ; 
and  the  proper  education  of  children  is  so  little  under- 
stood, and  ihe  importance  of  it  not  much  attended  to  and 
realized  ;  and  the  encouragement  and  promise  God  has 
given  to  the  faithful  discharge  of  this  duty,  is  so  gen- 
erally not  believed,  or  overlooked,  that  it  may  be  reason- 
ably supposed,  that  some  parents  who  are  eminently 
pious,  and  devoted  to  the  duties  of  religion  in  other 
respects,  may  so  fail  of  their  duty  to  their  children,  in 
some  important  part  of  their  education,  as  shall  tend  to 
bring  a  curse  on  them,  rather  than  a  blessing.* 

*  When  all  this  is  well  considered,  it  will  not  appear  incredible,  or 
unaccountable,  that  pious  parents,  and  even  those  who  may  appeiir  emi- 
nently so,  in  many  respects,  may  be  greatly  deficient  and  unfaithf  d  in 
their  duty  to  their  children  ;  and  much  more  so,  than  in  anv  other  branch 
«f  their  duty,  notwithstanding  the  natural  affection  they  have  to  the  m,  and 
the  desire  they  must  be  supposed  to  have  of  their  salvatipn,  And  lie  who 
vor..   II.  42 


326  The  Nature  and  Design  Part  II. 

And  it  is  left  to  the  reader  to  consider,  whether  it  be 
not  more  reasonable,  and  for  the  honour  of  God  and  re- 
ligion, when  such  instances  of  the  impiety  of  the  child- 
ren of  parents  who  appear  eminently  godly,  take  place, 
to  impute  it  to  the  unfaithfulness  of  the  parents  in  this 
branch  of  their  duty,  in  some  very  important  and  capital 
instance,  rather  than  to  curtail  the  covenant  of  grace, 
and  doubt  of  the  promise  of  saving  blessings  to  the 
children  of  parents  who  are  faithful  in  keeping  cove- 
nant ;  or  of  the  faithfulness  of  God  to  fulfil  his  promise, 
whenever  the  condition  is  in  some  good  measure  per- 
formed. 

Ansive?-  4.  Though  parents  who  have  given  up 
their  children  to  Christ  in  baptism,  and  promised  to 
bring  them  up  for  him,  have  in  so  many  instances  neg- 
lected their  duty,  and  come  so  far  short  in  the  educa- 
tion of  their  children,  that  they  have  generally  grown 
up  without  any  appearance  of  piety  ;  this  is  not  a  suf- 
ficient reason  to  lay  aside  the  institution  of  Christ,  and 
practise  it  no  more.  We  are  to  hope  that  professors  of 
religion  will  in  future  be  more  faithful.  The  church 
has  no  right  to  reject  those  who  offer  their  children  in 
baptism,  and  profess  and  promise  to  devote  them  to 
Christ,  and  bring  them  up  in  the  nurture  and  admoni- 
tion of  the  Lord,  and  refuse  to  receive  their  children,  as 
holy  and  belonging  to  Christ,  because  so  many  chil- 
dren of  professors  who  have  been  thus  devoted,  and 
received,  have  discovered,  when  they  became  adult, 
that  they  were  not  truly  pious,  and  have  refused  to  obey 
Christ.  This  should  rather  excite  christians  to  watch 
over  each  other,  and  exhort  one  another  daily,  respect- 
ing their  duty  to  their  children  ;  and  awaken  the  church 
to  the  practice  of  a  more  strict  and  thorough  discipline  ; 
and  to  take  more  care  of  the  children  of  the  church, 
those  Iambs  of  the  flock,  as  soon  as  they  are  capable  of 
public  admonition  and  discipline. 

There  are  too  many  instances  of  persons  who  are  re- 
ceived into  the  church,  in  adult  years,   as  holy  and  real 


ontemplates  and  keeps  in  view,  the  nature  and  extent  of  this  duty,  and 
carefully  observes  the  general  conduct  of  those  parents,  whose  piety  is 
not  questioned,  as  it  respects  their  children,  will  find  it  confirmed  by  la- 
mentable, and  too  notorious  fact.  On  what  ground  then  can  it  be  doubted    I 


Chap.  V.  Of  Infant  Baptism,  327 

christians,  who  afterwards  fall  from  their  christian  char- 
acter and  violate  the  laws  of  Christ,  and  are  rejected  by 
the  church,  or  ought  to  be,  as  those  who  have  disap. 
pointed  their  hopes  and  expectations  :  Yet  such  in- 
stances, however  numerous,  cannot  be  justly  alleged  as 
a  reason  why  they  should  receive  no  more,  upon  their 
profession  and  engagements  to  serve  the  Lord  Jci^us 
Christ,  because  they  have  been  deceived  in  others,  who 
have  fallen  from  their  christian  profession.  This  ought 
to  excite  the  church  to  greater  care  in  receiving  persons 
as  real  christians  ;  and  to  a  more  strict  and  constant 
watchfulness  over  those  they  do  receive,  and  the  use  of 
all  proper  means  to  prevent  their  apostasy,  and  all  un- 
christian conduct,  and  to  induce  them  to  obey  Christ  in 
all  things. 

Question  II.  If  there  were  such  a  promise  of  sav- 
ing blessings  to  children,  on  a  condition  to  be  perform- 
ed by  the  parents,  and  which  they  engage,  is  it  not  rea- 
sonable to  suppose  this  condition  would  be  specified, 
and  so  particularly  stated  and  described,  that  parents 
might  distinctly  know  what  it  is,  and  when  they  come 
up  to  it,  or  fall  short  of  it ;  and  would  not  this  be  neces- 
sary, in  order  to  afford  any  proper  encouragement  and 
satisfaction  to  parents  ?  The  covenant  of  grace  contains 
promises  of  salvation  to  faith,  repentance,  or  love  to 
God  ;  and  these  are  defined,  and  the  nature  and  con- 
comitants of  them  particularly  described  ;  and  the  prom- 
ise is  made  not  only  to  those  who  exercise  these  graces 
in  a  particular  high  degree  ;  but  to  the  lowest  possible 
degree  of  these  ;  so  that  if  persons  know  they  have  any 
thing  of  this  nature,  they  may  from  that  be  certain  of 
salvation.  But  in  the  case  before  us,  no  such  thing  is 
supposed,  or  can  be  true  ;  but  the  matter  is  left  so  vague 
and  uncertain,  that  none  can  know,  whether  he  has 
come  up  to  the  condition  to  which  the  promise  is  made, 
or  not,  or  how  far  he  is  from  it.  Is  not  this  a  strong 
and  unanswerable  objection  to  the  doctrine  now  ad- 
vanced ? 

Ansiver  1st.  All  will  grant,  that  there  are  certain 
exercises  of  heart,  a  constant  course  and  degree  of 
them,  and  of  external  duties,  which  are  the  proper  ex- 
pression of  those  exercises  of  heart,  which  parents  v-'-e 


328  ^he  Nature  and  Design  Part  II. 

to  their  children,  and  which  may  reasonably  be  expect- 
ed of  pious  parents,  and  must  take  place,  in  order  to 
their  acting  a  consistent  part,  and  answerable  to  the 
christian  character,  and  to  such  a  relation.  And  they 
who  practise  infant  baptism  consider  parents  as  pro- 
fessing  a  desire  and  willingness  to  perform  this  duty  ; 
and  promising  to  be  faithful  in  doing  it  :  That  they 
profess  to  give  up  their  children  to  Christ,  desiring  for 
them,  above  all  other  things,  that  they  may  be  saved; 
and  promise  to  bring  them  up  for  Christ,  and  act  a 
faithful  part  to  them,  agreeable  to  such  dedication  and 
such  desires. 

Nov\',  if  any  one  will  tell  what  is  implied  in  this  en- 
gagement and  duty,  which  the  parent  must  perform,  in 
order  to  fulfil  his  promise,  and  perseveringly  conduct 
agreeable  to  this  transaction  ;  and  state  it  with  such  ex- 
actness, that  the  parent  may  know  when  he  has  come 
fully  up  to  it,  or  how  far  he  has  been  deficient  ;  then  it 
w  ill  be  easy  to  tell  precisely  what  is  the  condition  on  the 
parents'  part,  to  which  the  promise  of  saving  blessings 
tf  his  chiidien  is  made,  so  that  the  parent  may  know 
"whether  he  has  performed  it  or  not,  and  how  far  he  has 
fallen  short  of  it  ;  for  he  has  already  done  it,  in  shewing 
V  hat  is  the  duty  promised  by  the  parent  and  justly  ex- 
pected of  him. 

But  il  this  cannot  be  done,  it  is  as  much  of  an  objec- 
tion to  theie  being  any  duty  promised  or  required  of  the 
parent,  in  oider  to  his  acting  a  faithful  and  consistent 
part  towards  his  child,  as  that  which  has  been  mention- 
ed in  the  question  uider  consideration,  to  there  being  a 
promise  of  saving  blessings  to  children,  on  a  condition 
which  is  required,  and  yet  not  precisely  stated.  If  duty 
ipay  be  required  of  parents  towards  their  children,  which 
they  may  a'^d  ought  to  promise  to  perform,  without 
pointing  out  the  precise  degree  of  duty,  or  the  particular 
manner  and  ciicumstances  in  which  it  is  to  be  done  ; 
then  this  same  duty,  thus  required  and  promised,  may 
be  made  the  condition  of  saving  blessings  to  the  children. 
Suiely,  if  it  may  be  required  and  promised,  it  may  be 
required  and  promised  as  a  condition,  to  which  God, 
who  requires  it,  promises  blessings  to  the  children. 


Chap.  V.  Of  Infant  Baptism,  329 

Answer  2d.  The  condition  of  the  promise  is  ex- 
pressed as  particular!}',  and  as  plain  as  the  nature  of  the 
case  will  admit  ;  and  so  as  to  be  sufficiently  intellii^^ible 
to  an  honest,  pious  mind.  Tiie  whole  is  contained 
and  expressed  in  the  following  sentence  and  injunction, 
"  And' ye  fathers,  provoke  not  your  children  to  urath  ; 
but  bring  them  up  in  the  nurture  and  admonition  of  the 
Lord."  The  whole  Bible  is  suited  to  explain  this  j.en- 
tence,  and  show  what  is  the  meaning  of  it,  and  the  duty 
implied  in  it,  so  that  he  who  is  willing  to  know  and  do 
his  duty,  in  this  branch  of  it,  and  comply  with  this  in- 
junction, and  will  properly  attend  to  the  matter,  will  suf- 
ficiently understand  the  meaning  of  it,  and  be  at  no  un- 
desirc^ble  uncertainty  concerning  it. 

It  is  certain,  that  in  these  words  a  duty  is  enjoined  on 
parents,  or  a  course  of  exercises,  exertions  and  conduct, 
to  such  a  degree,  and  with  such  constancy,  car^and 
faithfulness,  as  to  educate  their  children  in  the  nurture  and 
admonition  of  the  Lord.  And  all  will  grant  that  this 
command  is  sufficiently  plain,  and  does  clearly  point  out 
the  duty,  so  that  parents  may  know  ^hat  it  is,  and  com- 
ply with  it  ;  and  that  it  is  stated  as  precisely  as  the  na- 
ture of  the  case  and  kind  of  the  duty  will  admit.  And 
must  it  not  then,  for  the  same  reason  be  granted,  that  it 
is  as  sufficiently  plain  to  be  the  condition  of  a  promise  ; 
and  that,  as  such,  it  is  as  fully  and  clearly  expressed,  as 
the  nature  of  the  case  requires,  or  w  ill  admit  ? 

Answer  3d.  The  condition,  or  the  kind  and  mea- 
sure of  the  duty  to  w  hich  this  promise  is  made,  is  as  pre- 
cisely and  fully  stated  in  the  scripture,  as  is  desirable, 
and  so  as  to  be  suited  to  answer  the  end  designed  by  it. 

It  is  enough  for  the  parents  to  know,  that  it  is  a  cove- 
nant of  grace,  into  which  God  enters  with  them,  and 
that  the  condition  of  the  promise  of  saving  blessings  to 
their  children,  is  as  low  as  can  be,  consistent  with  an- 
swering the  ends  of  it  ;  and  that  Christ,  who  is  infinitely 
gracious,  and  knows  what  is  right,  and  has  stated  the 
condition,  will  not  be  rigorous,  but  make  all  proper  and 
possible  allowances  in  their  favour  ;  even  all  that  they 
can  reasonably  desire  ;  for  grace  will  look  on  their  exer- 
cises and  conduct  in  the  most  favourable  light.  They 
have  therefore  all  possible  encouragement,    to   exert 


330  The  Nature  and  Design         Part  II. 

themselves  constantly,  and  strain  every  nerve  in  doing 
their  duty  to  their  children,  that  they  may  be  faitliful, 
and  come  up  to  the  condition  ;  knowing  that  no  advan- 
tage will  be  taken  of  them,  for  their  many  imperfections 
and  defects,   which  they  constantly  confess  and  lament, 
if  they  be  laborious  and  faithful,  in  any  good  degree  an- 
swerable to  the  importance  of  the  case,  and  the  motives 
and  encouragements  which  are   set  before  them.     And 
their  not   knowing  whether  they  have. come  up  to  that 
degree  of  exercise,   care  and  faithfulness,  which  is  the 
condition  of  the  promise,    and   fear  that  they  have  not, 
■will  be  a  constant  spur  to  them,  to  greater  care,  watch- 
fulness and  diligence,   that,  if  by  any  means,  they  may 
obtain   the   promised   blessing  to  their  children.     And 
the  greater   and   more  constant  their  care  and  exertions 
are,  and  the  more  strongly  they  find  their  hearts  turned 
unto  their  children,  in  the  practice  of  parental  duty  to- 
ward them,   the   more  comfort  they  will  have,   in  the 
hope,  and  confidence,    that  the  heart  of  their  children 
will  be  turned  to  them,  and  that  God  will  bless,   and 
save  them  ;  while  they  are  still  constantly  and  with  im- 
portunity looking  to  him  for  grace  and  assistance  to  do 
their  duty  to  their  children,  and  that  they  may  be  bless- 
ed indeed. 

Question  III.  \s  noixKis  2i  legal  scheme  "7  Salvation, 
according  to  this,  is  given  to  children  for  the  good  works 
of  the  parents  ;  or  the  children  are  saved  by  the  obedi- 
ence and  good,  and  meritorious  deeds  of  the  parents. 
Is  not  this  directly  contrary  to  salvation  by  free  grace  ? 
Answer  1st.  It  is  certain  from  scripture,  that  God 
has  given  blessings  to  children  out  of  regard  to  the 
obedience  and  faithfulness  of  their  parents  and  ances- 
tors.— There  are  many  instances  of  this  in  scripture, 
which  the  attentive  readers  of  it  must  have  observed. 
Abraham,  Caleb,  and  David,  are  instances  of  it.  Yet 
these  blessings  were  as  much  of  free  grace,  as  if  they 
had  not  been  given  in  this  way. 

Answer  2d.  Many  and  great  blessings  both  in 
this  world,  and  in  heaven,  are  promised  and  given  to 
men  as  a  reward  of  their  obedience  :  And  yet  these 
blessings  and  rewards  are  as  much  the  fruit  of  free 
grace,  as  they  could  be,  if  given  in  any  other  way  ;  be-» 


Chap.  V.  Of  Infant  Baptism.  331 

cause  they  are  really  no  more  describing  of  the  blessings 
and  rewards  they  receive,  than  if  they  had  not  obeyed. 

Answer  3d.  The  obedience  and  faithfulness  of 
the  parents  in  keeping  covenant  does  not  render  their 
children  more  deserving  of  blessings,  than  if  they  had 
not  obeyed.  Holiness  and  salvation  come  to  the  child- 
ren, as  much  a  free  gift,  and  there  is  as  much  free  grace 
in  this  gift  to  them,  as  if  it  did  not  come  to  them  in  this 
way,  in  connection  with  the  obedience  of  the  parents. 
And  the  parents'  obedience  has  not  the  least  merit  or 
desert  of  such  blessings.  Therefore,  the  promise  made 
to  them,  of  saving  blessings  to  their  children,  on  condi- 
tion of  their  obedience,  is  sigracious  promise,  wholly  the 
fruit  and  expression  of  free,  undeserved  grace  ;  as 
much  as  if  their  obedience  were  not  the  condition. 
And  the  parents  depend  on  free,  sovereign  grace,  for  a 
heart  and  assistance  to  perform  the  condition.  So  that 
it  is  all  of  free  grace,  from  beginning  to  end  ;  from  the 
foundation  to  the  topstone.  The  covenant  of  grace  is 
therefore  hereby  enlarged,  and  contains  more  grace,  by 
the  promise  of  saving  mercy  to  the  children  of  those 
who  keep  the  covenant,  than  if  it  contained  no  such 
promise.  The  parents,  who  have  been  in  this  way 
the  instruments  of  bringing  salvation  to  their  children, 
will  forever  admire  and  adore  that  infinite  free  grace, 
which  so  constituted  the  covenant  of  grace,  as  to  in- 
clude their  children  with  them,  and  given  them  grace  to 
be  faithful  in  the  covenant,  and  perform  the  condition  on 
which  the  promise  of  salvation  to  their  children  was 
made,  and  by  which  it  has  been  conveyed  to  them. 
The  children  who  are  saved  in  this  way  will  forever 
celebrate  and  adore  that  sovereign  grace  of  God,  exer- 
cised towards  them  in  constituting  such  a  gracious  cove- 
nant, and  ordering  that  they  should  be  born  of  such  pi- 
ous parents,  by  whom  they  were  brought  into  covenant, 
and  dedicated  to  God  ;  and  in  giving  their  parents  a 
heart  to  bring  them  up  in  the  nurture  and  admonition  of 
the  Lord  ;  and  in  this  way  giving  them  holiness  and 
salvation.  This  is,  therefore,  so  far  from  being  inconsist- 
ent with  salvation  by  free,  sovereign  grace,  that  it  serves 
to  display  it  ;  and  instead  of  curtailing,  it  enlarges  the. 
covenant  of  grace. 


332  The  Nature  and  Design  Part  IL 

Question  IV.  How  are  the  children  who  are  thus 
in  covenant,  and  holy,  in  the  sense  explained,  to  be 
treated  by  the  church  ? 

Answer.  Before  they  come  to  years  of  understand- 
ing, so  as  to  l^e  capable  of  acting  in  matters  of  religion 
for  themselves,  they  are  not  to  be  admitted  to  receive 
the  Lord's  supper,  because  they  are  incapable  of  receiv- 
ing any  benefit  by  it,  or  of  attending  upon  it  in  the  man- 
ner, and  for  the  ends  prescribed  by  Christ,  viz.  to  do  it 
in  remembrance  of  him.  But  when  they  shall  be  able 
to  act  for  themselves,  the  church  of  which  they  are 
members,  is  to  expect  and  require  that  they  conduct  as 
pious  christians,  and  profess  and  appear  to  understand 
the  doctrines  and  duties  of  Christianity,  and  to  be  willing 
to  obey  Christ,  in  keeping  all  his  commandments,  and 
attending  on  all  his  institutions,  to  which  they  are  to  be 
admitted,  and  treated  in  all  respects  as  the  disciples  of 
Christ.  But  if  they  be  immoral,  or  neglect  the  duties 
of  Christianity,  and  refuse  or  neglect  to  make  a  christian 
profession,  and  attend  upon  the  Lord's  supper,  the 
church  is  to  use  proper  means  to  reclaim  them,  and 
bring  them  to  their  duty  ;  and  if  they  still  neplect  and 
refuse  to  hear  the  church,  and  comply  with  their  duty 
they  are  to  be  rejected  and  cast  out  of  the  church,  and 
treated  in  all  respects  as  any  adult  persons  are  to  be  treat- 
ed, who  have  been  members  of  the  church,  and  are  re- 
jected for  disobedience  to  the  laws  of  Christ. 

As  soon  as  the  children  are  capable  of  being  taught, 
they  are  to  be  instructed  and  told,  what  their  standing 
is,  what  has  been  done  for  them  ;  what  \vill  be  expected 
and  required  of  them,  when  they  come  to  act  for  them- 
selves ;  that  if  they  do  not  then  say  *'  I  am  the  Lord's," 
and  subscribe  with  their  hand  to  the  Lord,  and  comply 
with  all  the  institutions  of  Christ,  they  will  fall  under 
the  censure  of  the  church,  and  be  cast  out,  as  unworthy 
of  the  station  into  which  they  were  brought  by  their 
parents.  And  this  is  constantly  to  be  held  up  to  their 
A  iew,  and  urged  upon  them. 

It  has  been  observed,  that  if  the  laws  given  by  Moses 
to  the  congregation  of  Israel,  were  strictly  observed,  no 
child  who  was  disobedient  to  his  parents,  and  refused  to 
serve  the  Lord,   could  be  suffered  to  live  among  them  : 


Chap. 'V.  Of  Infant  Baptism.  333 

for  all  such  were  to  be  put  to  death  :  And  tliat  this  law 
was  suited  to  have  a  constant  and  mighty  influence  on 
parents,  to  awaken  and  excite  them  to  the  greatest  care, 
prudence  and  faithfulness  in  educating  their  children  ; 
and  on  the  minds  of  children,  from  their  early  days,  to 
lead  them  to  hearken  to  their  parents,  and  obey  them, 
and  to  make  it  their  great  concern  to  fear  and  serve  the 
Lord. 

The  christian  institution,  now  under  consideration, 
is  suited  to  answer  the  same  end,  and  to  have  a  salutary 
effect  on  the  minds,  both  of  parents  and  their  children. 
Though  under  the  milder  dispensation  of  the  gospel,  no 
one  is  to  be  put  to  death  for  rejecting  Christ  and  the 
gospel,  even  though  he  were  before  this  a  visible  mem- 
ber of  the  christian  church ;  yet  he  is  to  be  cut  ofl:',  and 
cast  out  of  the  visible  kingdom  of  Christ.  And  every 
child  in  the  church,  who  grows  up  in  disobedience  to 
Christ,  and  in  this  most  important  concern  will  not  obey 
his  parents,  is  thus  to  be  rejected  and  cut  off,  after  all 
proper  means  are  used  by  his  parents  and  the  church  to 
reclaim  him,  and  bring  him  to  his  duty.  Such  an 
event  will  be  viewed  by  christian  parents  as  worse  than 
death,  or  only  to  have  a  child  taken  out  of  the  world  by 
death  ;  and  is  suited  to  be  a  constant,  strong  motive  to 
concern,  prayer  and  fidelity  respecting  their  children 
and  their  education  :  And  it  tends  to  have  an  equally 
desirable  effect  on  the  minds  of  children ;  and  must 
greatly  impress  the  hearts  of  those  who  are  in  any  degree 
considerate  and  serious. 

Question  V.  According  to  this  plan,  if  children 
grow  up  and  continue  in  a  state  of  sin,  and  a  course  of 
disobedience  to  Christ,  it  must  be  owing  to  the  parents' 
neglect,  and  breach  of  covenant ;  must  they  not  therefore 
be  censured  and  excommunicated  by  the  church,  as 
well  as  their  children,  as  covenant  breakers  ? 

A/iswer.  This  question  must  be  answered  in  the 
negative,  for  the  following  reasons  : 

1.  Though  it  be  evident,  that  parents  have  not  done 
their  duty  to  those  of  their  children,  who  grow  up  and 
continue  in  disobedience  to  Christ,  and  refuse  to 
walk  in  the  way  in  which  they  should  go  ;  yet  if  no 
course  of  actipns,  nor  any  particular  overt  act,  contrary 

x^OL.  II,  48 


3,34  ^Jie  Nature  and  Design  Part  IL 

to  their  duty,  nor  any  gross,  known  and  designed  neg- 
lect of  their  duty  to  their  children,  can  be  proved,  or 
alleged  against  them,  there  can  be  no  ground  of  public 
censure. 

2.  Though  it  could  be  proved,  and  were  known, 
that  they  had  been  guilty  of  many  mistakes,  much  im- 
pi  udence,  and  great  neglects,  in  the  education  of  their 
children,  and  were  far  from  doing  their  duty,  and  com- 
plying with  all  that  is  implied  in  bringing  them  up  in  the 
nurture  and  admonition  of  the  Lord  ;  and  so  had  broken 
the  covenant  between  God  and  them,  with  respect  to  their 
duty  to  their  children  ;  yet  this  may  be  consistent  with 
their  being  true  believers,  or  real  christians  ;  and  there- 
fore cannot  be  a  sufficient  ground  of  censuring  them, 
and  casting  them  out  of  the  church  ;  for  nothing  can  be 
the  proper  ground  of  such  censure,  but  those  overt  acts, 
or  that  neglect  of  duty,  which,  if  persisted  in,  is  inconsist- 
ent with  a  person's  being  a  real  christian.  It  has  been 
observed,  that  a  person  may  be  a  true  believer,  and  be 
entitled  to  the  blessings  of  the  covenant  of  grace,  as  to 
his  own  person,  and  yet  not  perform  the  condition  of  the 
covenant,  as  it  respects  his  children  :  Therefore^ 
thmigh  the  latter  may  be  proved,  this  is  no  evidence 
against  him,  with  respect  to  the  former  ;  consequently 
is  not  a  ground  of  rejecting  him  as  no  christian. 

Question  VI.  It  is  a  known  truth,  and  oftea 
mentioned,  that  parents  cannot  give  or  convey  grace  to 
tlieir  children,  by  any  thing  they  can  do.  Is  not  the 
doctrine  now  advanced,  which  teaches  that  the  holiness 
and  salvation  of  children,  is  the  certain  consequence  of 
their  parents  doing  their  duty  to  them,  contrary  to  this 
truth  ? 

Answer.  It  is  true,  that  holiness  is  wrought  in  the 
heart,  by  the  power  and  energ}^  of  the  holy  Spirit,  and 
cannot  be  communicated  to  children  by  any  means  or 
endeavours  used  by  parents  ;  but  is  wholly  effected  by 
divine  influences.  In  this  view  and  sense,  parents  do 
not  convey  grace  to  their  children  :  this  is  wholly  out  of 
their  power  :  It  is  the  work  of  God.  But  it  does  not 
follow  from  this,  that  God  has  not  so  constituted  the 
covenant  of  grace,  that  holiness  shall  be  communicated 
by  lnim  to^the  children,  in  consequence  of  the  faithful^. 


Chap.  V.  Of  Infant  Baptism.  335 

commanded  endeavours  of  their  parents,  so  that,  in  this 
sense,  and  by  virtue  of  such  a  constitution,  the)  do,  by 
their  faithful  endeavours,  convey  saving  blessings  to  their 
children. 

In  this  way,  they  give  existence  to  their  children. — 
God  produces  their  existence  by  his  own  almighty  ener- 
gy ;  but  by  the  constitution  he  has  established,  they 
receive  their  existence  from  their  parents,  or  by  theii* 
means.  By  an  established  constitution,  parents  convey 
moral  depravity  to  their  children.  And  if  God  has 
been  pleased  to  make  a  constitution,  and  appoint  a  way, 
in  his  covenant  of  grace  with  man,  by  which  pious  par- 
ents may  convey,  and  communicate  moral  rectitude  or 
holiness  to  their  children,  they  by  using  the  appointed 
means,  do  it  as  really  and  effectually,  as  they  communi- 
cate existence  to  them.  In  this  sense,  therefore,  they 
may  convey  and  give  holiness  and  salvation  to  their 
children. 

This  is  a  maxim  often  mentioned  by  parents,  when 
the  faithful  education  of  their  children  is  brought  into 
view,  and  urged,  that  parents  cannot  give  grace  to  their 
children,  however  faithful  they  are  in  their  education. 
This  is  not  true,  in  the  sense  now  mentioned,  if  the  cove- 
nant of  grace  contains  a  promise  that  their  children  shall 
be  holy,  if  they  will  use  all  proper  and  commanded  en- 
deavours to  this  end,  by  which  there  is  a  constituted 
connection  between  such  means,  and  the  end.  And 
whether  this  has  not  been  proved  from  scripture,  the 
reader  will  judge,  when  he  has  considered  what  has  now 
been  offered  on  this  point.  There  is  reason  to  fear,  and 
even  to  believe,  that  the  above  maxim  is  too  often  men- 
tioned by  parents,  in  order  to  exculpate  and  excuse 
themselves  from  fault,  when  their  children  grow  up  un- 
governed,  ignorant  and  vicious.  In  this  view  it  is  desir- 
able it  should  be  laid  aside. 

C^ESTioN  VII.  If  this  be  a  doctrine  plainly  taught 
in  scripture,  and  explains  and  points  out  the  meaning, 
design  and  importance  of  the  baptisjn  of  the  children  of 
believers,  why  has  it  not  been  understood  and  believed 
in  all  ages  in  the  christian  church  ;  but  remained  in  the 
dark,  and  unknown  till  this  time  ? 


33Cy  The  Nature  and  Design        Part  II.. 

Answer  1st.     It  v.as  taught  by  Christ  and  his  Apos- 
tles, as  they  said  things  which  do  necessarily  imply  it,  as 
lias  been  shown.      And  it  was  therefore  doubtless  under- 
stood and  believed   in   the  churches  constituted   by  the 
Apostles  ;  which,  with  other  doctrines  and  practices  en- 
joined by  them,  was  soon  corrupted,  misunderstood  and 
in  a  great  measure  lost  in  darkness  and  error.     And  that 
this  was  an  apostolic  institution,  may  be  argued  from  the 
opiijion  which  \\  as  handed  down  in  the  christian  church, 
that  baptized  infants  \\ere  regenerated  :    and  hence  their 
baptism  \Aas  called  regeneration,   which  appears  by  the 
writings  of  those  who  lived  in  the  second  century  of  the 
christian  church,  and  since.     Though  the  true  reason  of 
baptized  children  being  considered  and  called  holy,  viz. 
their  being  the  ciiildren  of  parents  who  dedicated  them 
to  God,  and  had  engaged  to  bring  them  up  for  God,  on 
which  condition  they  were  to  be  holy  and  saved,   accord- 
ing to  the  divine  promise,  was  soon  after  the  days  of  the 
apostles  too  generally  overlooked  and  mistmderstood : 
yet  the  doctrine,  that  such  children  were  to  be  considered 
to  be  regenerated  and  holy,    ^vas  still  taught  and  believ- 
ed ;  and  has  been  embraced  by  many,  even  to  this  day. 
But  instead  of  understanding  the  true   ground  of  this, 
and  giving  a  rational  and  scriptural  account  of  it,   the 
most  of  them  have   either  given   no  reason   for   it,   or 
attributed  it,     not  to  what  the  parents   had  done,     or 
should  do  for  them,  and  the  promise  made  to  them  in  the 
covenant  of  grace,   upon  their   faithfulness  :    but  to  the 
efficacy  of  the  ordinance  of  baptism  itself  ;  and  thought 
that  the  bare  administration  of  baptism  would  sanctify 
and  save  them,    without  regard  to  any  condition   to  be 
performed  by  their  parents,  or  others. 

jlns'iver  2d.     This  doctrine   has   been  expressly  as- 
serted by  writers  of  this  and  the  last  centuries  :*     And 


*  "Baptism  seals  our  introduction  and  initiation  into  the  visible  cliurch 
pnd  body  of  Christ,  and  our  adoption  to  the  heavenly  inheritance." — — 
Calvin.  Eoist.  185. 

Dr.  Thomas  Goodwin,  in  his  discourse  on  1  Cor.  vii.  14 — Ulse  ivere 
your  children  unclean,  but  nmu  are  they  holy,  sa3's,  *'  The  meaning-  is  this, 
tl.at  whever-s  unbelievers'  children  are,  in  the  account  of  the  gospel,  and  of 
God  l;imself  under  the  gospel,  pronounced  unclean,  (that  is,  as  remaining 
i'l  the  state  in  which  tliey  weie  born,  viz.  of  sin  and  uncleanr.ess) — On  the 
ccMtra;)  (suith  he)  jo!<r  children  (although  born  in  sin,  as  others)  are 
jjet,  byOod's  true  sfijitgjce  of  them,  in  lias  word  and  revealed  v  ill;,  pro^ 


Chap.  V.  Of  Infant  Bopiism-  337 

many  divines,  if  not  most,  who  have  written  in  favour 
of  infant  baptism,  have  said  that  which  really  inipUcs  this 
doctrine,  while  they  assert  that  the  children  ot  bcliev- 
ers  are  received  into  covenant  with  their  parents,  and 
have  a  visible  title  to  the  promise  of  the  covenant,  which 
is,  that  God  will  be  a  God  lo  them,  or  their  God  ;  and 
therefore  are  federally  holy.  Which  implies  the  a\  hole 
that  has  been  now  advanced  on  this  point,  if  these 
words  be  taken  in  an};-  proper  consistent  sense  ;  or  if 
indeed  they  have  any  real  meaning.  Ir  cannot  be  deni- 
ed indeed,  that  many  of  these  same  authors  have  passed 
over  this  point,  without  an  explanation,  or  have  so  ex- 
plained this  assertion,  as  to  leave  it  without  any  consist- 
ent sense,  or  nothing   but  words  without  any  meanii^g  : 

claimed  Jwly  ;  and  so  are  to  be  judged  of  by  us,  as  truly  regenerate  and 
born  again.  He  ineaMS,  therefore,  evangelical  holiness  :  Tiiat  thougli 
they  be  born  in  sin,  as  others  are,  yet  they  are  in  part  sanctified,  or  regen- 
erate and  made  holy  in  state,  and  so  are  not  in  a  state  of  sin,  but  of  evan- 
gelical holiness. 

For  the  teriiiinus,  or  object  of  our  thoughts,  it  is  real  holiness  ;  that  is, 
which  we  are  to  think  real  and  true.  Some  divines  have  said,  that 
because  the  church  was  to  jvidge  any  such  child  holy,  though  all  were  not 
so,  that  therefore  it  is  but  a  reputative  holiness,  and  an  outward,  sacra- 
mental holiness,  that  we,  in  our  judgments  are  to  give  them.  But  the)" 
are  mistaken  ;  for  though  in  the  event  indeed,  it  proves  in  many  of  them 
but  a  reputative  holiness,  and  only  in  esteem  ;  yet  still  so,  as  the  terminus 
of  the  church's  judgment,  or  that  holiness,  which  they  are,  in  their  judg- 
ments to  attribute  to  them,  is  true,  real  holiness  :  But  it  is  called  reputa- 
tive, only  in  respect  to  the  event,  in  that  we  sliould  attribute  true  lioliness, 
to  those  who  prove  not  so  :  Yet  still  the  holiness  we  are  to  think  in  them, 
is  no  other  than  real  to  our  thoughts  :  Even  as  it  is  in  our  judging  those 
of  riper  years  to  be  saints,  when  admitted  into  churches  ;  it  follows,  not 
that  it  is  a  mere  outward  holiness,  that  is  to  be  the  teiviimis  of  our 
thoughts,  or  that  which  we  are  to  content  ourselves  to  find  in  them,  or 
think  of  them  :  But  that  they  are  truly  and  really  holy  ;  though  in  the 
event  it  proves  no  other,  in  many,  than  an  outward,  titular  holiness  ;  yet 
the  holiness  we  pitch  upon  and  aim  at,  and  judge  of,  and  embrace  men 
for,  is  a  holiness,  to  our  judgments  real,  though  we  be  often  mistaken." — 
Dr.  Goodwin's  Works,  second  vol.      Of  Election,  page  406,  422 

The  Assembly  of  Divines,  at  Westminster,  in  the  Shorter  Catechism,' 
composed  by  them,  say,  "Baptism  is  a  sacrament,  wherein  the  washing 
with  water,  in  the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
•Ghosl;,  doth  signify  and  seal  our  ivgrqftiiig  into  Christ,  and  partaking  of  the 
blessings  of  the  Covenant  of  grace,  and  our  engagement  to  be  the  Lord's." 
And  in  the  next  sentence  say,  *'  The  infants  of  such  as  are  members  of 
the  visible  church,  are  to  be  baptized."  This  catechism  is  received  by 
the  church  of  Scotland,  and  by  all,  or  most  of  the  presbyterian  and  congre- 
gational churches  in  England,  Ireland,  and  America  ;  and  taught  to  their 
children.  If  baptism  signifies  and  seals,  what  it  is  here  said  to  do  ;  then 
infants,  where  they  are  baptized,  are  visibly,  or  in  the  view  of  the  church, 
ingrafted  into  Christ,  and  partakers  of  the  blessings  of  the  covenant  ol' 
grace  ;  which  is  the  same  with  being  entitled  to  holiness  and  salvation,  ok 
some  condition,  wliicb,  ifuot  expressed,  is  supposed  and  understood. 


338  The  Nature  and  Design        Part   II. 

And  have  denied  that  to  be  the  meaning,  which  is  the 
only  natural  and  consistent  one. 

Jifiswer  3d.  If  this  doctrine  were  wholly  neglected 
and  lost,  ever  since  the  age  in  which  the  apostles  lived, 
and  had  not  been  revived  or  thought  of,  till  this  time, 
or  even  till  the  millennium  shall  commence,  this  would 
be  no  argument  against  the  truth  of  it,  whenever,  upon 
inquiry,  it  be  found  to  be  contained  in  the  Bible. 

Those  doctrines  and  duties  of  Christianity,  which  are 
most  contrary  to  the  selfishness,  pride,  worldliness,  and 
the  various  natural  corrupt  inclinations  of  men,  are  most 
exposed  to  be  soon  rejected  and  lost,  or  greatly  corrupt- 
ed :  and  though  once  taught  and  established,  and  con- 
tinuing to  be  contained  in  divine  revelation,  will  be  neg- 
lected and  discarded,  when  the  power  and  spirit  of  true 
religion  declines.  And  they  will  not  be  long  maintain- 
ed and  practised  in  their  original  purity  and  strictness, 
in  christian  churches,  unless  divine  influences  be  grant- 
ed, to  form  the  hearts  of  successive  generations,  to  dis- 
cern and  love  the  truth  and  practise  it.  This  observa- 
tion has  been  verified  by  fact  and  experience.  The 
christian  church,  in  general,  soon  became  corrupt,  and 
sunk  into  darkness  and  error,  in  principles  and  practice, 
after  the  days  of  the  apostles.  And  this  declension  and 
apostasy  from  the  truth  once  delivered  to  the  saints,  be- 
came greater  and  more  general,  as  the  spirit  of  true  re- 
ligion vanished  :  and  error  in  doctrine,  and  superstition, 
and  corruption  in  practice  increased.  There  were, 
from  time  to  time,  some  degree  of  partial  revivals  of 
truth  and  religion  ;  and  particular  men  were  raised  up 
to  investigate  and  declare  some  of  the  most  important 
truths  contained  in  the  Bible,  and  oppose  the  general 
corruption  in  christian  doctrine  and  duty  :  and  this  took 
place  to  a  remarkable  degree  and  extent  in  the  reforma- 
tion from  popery.  But  who  will  presume  to  say  or 
think,  that  any  of  the  different  sects  and  denominations 
of  christians  in  the  protestant  world,  have  come  up  to 
the  purity  in  doctrine  and  practice,  of  the  primitive 
church  ;  or  that  the  Bible  is  yet  understood,  in  all  the 
important  branches  of  truth  and  duty,  as  they  are  there 
revealed  ?  Christians  in  general  are  still  in  a  gi'cat  de- 
gree of  darkness,  and  much  of  the  light  held  up  in  thq 


eft' A  p.  V.  Of  Infant  Baptism.  339 

Bible  is  not  received,  through  the  inattention,  prejudices 
and  bhndness  of  men.  The  scripture  has  not  been  so 
well  and  so  fully  understood,  as  it  will  be  in  the  days  of 
the  millennium,  when  the  Spirit  of  God  shall  be  poured 
out  on  christians  in  general,  in  much  greater  degrees 
than  it  has  been  by  which  they  shall  have  more  discern- 
ing, and  be  disposed  to  search  the  Bible,  with  a  sincere 
and  earnest  desire  to  know  the  truth,  and  a  strong  dis- 
position to  receive  it,  and  practise  agreeable  to  it.  The 
Bible  will  then  be  improved  to  much  better  purpose, 
than  it  had  ever  been  before  ;  and  many  important  truths 
and  duties  which  had  in  ages  before  not  been  under- 
stood or  seen,  will  then  appear  plain  and  easy  to  be  un- 
derstood. Then  the  Bible  will  answer  the  end  for 
which  it  is  given  to  men,  as  it  never  had  done  before, 
as  it  was  chiefly  designed  for  that  day,  by  the  proper 
improvement  of  which,  the  knowledge  of  God,  and  of 
all  revealed  truth,  will  fill  the  earth,  as  the  waters  cover 
the  sea. 

The  doctrine  now  under  consideration  may  be  then 
well  understood  by  all,  and  the  evidence  of  it  appear 
much  more  strong  and  clear,  than  it  can  be  made  to  do 
now,  and  being  reduced  to  practice,  the  good  effect  of 
it  will  be  seen,  as  has  been  observed  above.  This  doc- 
trine, taken  in  its  full  length  and  breadth,  when  reduced 
to  a  practice  agreeable  to  it,  is  directly  contrary  to  the 
natural  disposition  of  man,  and  peculiarly  so  in  many 
respects  :  and  it  is  not  expected,  that  however  evident 
the  truth  of  it  is  from  the  Bible,  that  it  will  be  generally 
believed  ;  and  that  it  will  be  received,  and  properly 
conformed  to,  and  practised  by  many  churches,  if  by 
any,  in  the  christian  world,  at  this  day.  Religion,  even 
the  true  spirit  of  Christianity,  must  rise  much  higher 
than  it  now  does,  in  order  to  practise  the  duties  implied 
in  the  baptism  of  infants,  and  many  other  duties  which 
are  commanded,  and  ought  to  take  place  among  chris- 
tians, and  in  christian  churches. 

Question  VIII.  If  a  right  account  of  infant  bap- 
tism has  now  been  given,  then  the  baptism  of  children  of 
believers  is  an  institution  of  vast  importance,  and  an  in- 
dispensable duty,  as  well  as  a  great  privilege  ;  and  they 
who  deny,   that  infant  baptism  is  a  christian  institution, 


340  ^he   'Nature  and  Design        Part  II. 

and  refuse  to  practise  It,  arc  very  erroneous  and  wicked. 
Ought  they  not,  therefore,  to  be  rejected  as  no  chris- 
tians ? 

Answer.  They  who  believe  the  baptism  of  inflints 
IS  evidently  a  christian  institution,  and  think  it  to  be  as 
important  and  useful,  and  suited  and  designed  by  Christ, 
to  be  of  such  advantage  to  parents  and  their  children, 
and  to  the  church,  as  has  been  represented  above,  must 
look  upon  those  who  refuse  to  comply  with  this  institu- 
tion, but  oppose  it,  as  in  a  great  error,  and  as  offending 
Christ,  and  those  litde  ones,  who  being  the  children  of 
believing  parents,  ought  to  be  considered  and  received 
as  believers  in  him.*  But  they  are  to  be  thought  of, 
and  treated  with  great  candour,  tenderness  and  chris- 
tian charity  :  especially  since  there  is  reason  to  believe, 
that  most,  if  not  all,  who  believe  in  the  baptism  of  chil- 
dren, and  practise  it,  are  more  guilty  and  offensive  to 
Christ,  in  their  treatment  of  this  institution,  than  the  An- 
tipedobaptists  are.  The  Pedobaptists  believe  infant 
baptism  to  be  a  divine  institution,  and  baptize  their  chil- 
.dren  ;  but  most  of  them,  if  not  all,  refuse  to  comply 
with,  and  practise  the  most  important  and  essential  du- 
ties implied  in  the  institution,  which  they  solemnly  pro- 
fess and  engage  to  do.  They  make  use  of  the  external 
rite,  but  treat  it  as  a  mere  ceremony,  because  it  is  the 
custom  of  their  denomination,  or  to  gratify  their  pride, 
or  superstition  :  they  generally  shew,  that  they  do  not 
heartily  devote  their  children  to  Christ,  by  their  neglect 
to  educate  them  for  him.  In  this  respect,  their  children 
are  not  distinguished  from  those  who  are  not  baptized  : 
and  let  them  behave  as  they  will,  they  are  not  treated  as 
being  under  the  care  of  the  church,  or  subjects  of  dis- 
cipline, and  most,  if  not  all  the  parents  who  bring  their 
children  to  baptism,  do  not  desire  they  should  be  cen- 
sured and  cast  out  by  the  church,  if  when  they  are  adult 
they  refuse  to  obey  Christ  ;  but  stand  ready  to  oppose 
it.  It  is  a  common  practice  to  baptize  the  children  of 
those  who  are  not  visible  believers,  who  do  not  obey 
Christ,  in  attending  upon  all  his  institutions,  and,  in 
many  instances,  are  in  other  respects  immoral  :  and  in 
those  churches  where  no  children  are  baptized,  but  of 

*  See  Matt,  xvlii.  5,  6.  Luke  ix.  48. 


Chap.  V.  Of  Injant  Baptism.  341 

parents  who  make  a  profession  of  religion,  and  are  mem- 
bers of  the  church,  the  baptism  of  children  is  generally 
treated  as  a  mere  ceremony  :  when  that  is  performed, 
no  more  is  done  for  the  children  by  the  parents,  or  the 
church,  than  is  done  for  those  who  are  not  baptized. 
How  short  do  they  come  of  the  duty  v\  hich  is  reasonable 
and  important,  and  solemnly  engaijed  by  the  parents, 
and  the  church,  if  the  above  representation  of  this  duty 
be  in  any  measure  just  !  How  greatly  is  this  institution 
abused  and  perverted  even  to  bad  purposes,  by  most  of 
the  Pedobaptists  !  The  error  and  sin  of  the  Antipedobap- 
tists  consists  in  their  not  believing  infant  baptism  to  be 
an  institution  of  Christ,  and  therefore  rejecting  it,  as  a 
mere  human  invention.  Theirs  is  a  sin  of  ignorance. 
Their  ignorance  and  unbelief  are  criminal ;  but  who  are 
the  greatest  criminals  in  their  treatment  of  this  institu- 
tion, it  is  easy  to  determine. 

The  words  of  Christ  to  them,  who  brought  to  him  a 
woman  guilty  of  adultery,  and  said  Moses  commanded 
such  to  be  stoned,  are  applicable  to  this  case.  "  He 
that  is  without  sin  among  you,  let  him  cast  the  first 
stone."  Too  many  of  the  Pedobaptists  have  treated 
those  who  deny  infant  baptism,  with  unreasonable  censo- 
riousness  and  severity  ;  especially  since  they  themselves 
have  been  so  faulty  in  this  very  matter  ;  and  have  deni- 
ed or  neglected,  in  principle  and  practice,  the  most  use- 
ful, important,  and  essential  part  of  this  institution.  To 
such  may  be  applied  the  words  of  the  Prophet  Obed,  to 
the  host  of  Israel,  with  a  little  variation.  "  Ye  have 
condemned  and  censured  your  brethren,  with  a  severity 
and  rage  that  reacheth  up  to  heaven.  But  are  there  not 
with  jyoM,  even  imth  you,  sins  against  the  Lord  your 
God?"* 

This  subject  will  be  concluded  by  observing,  that 
what  has  been  offered  from  the  scripture,  to  prove  that 
the  baptism  of  infants  is  a  divine  institution  ;  and  what- 
ever other  arguments  from  it  have  been  mentioned  by 
others,  or  may  be  thought  of,  stand  good,  and  ought  to 
be  considered  in  their  full  weight,  independent  of  what 
has  been  now  said,  to  show  what  is  the  design  and  im- 
port of  this  institution  ;  and  whether  this  can  be  suf- 
VOL.   II.  44 

*  Chron.  xxvii.  9,  10  . 


342  Conceni'mg  the  Lord^s  Supper.       Part    II. 

fic'iently  supported  from  scripture,  or  not  :  Though  it  is 
thouglit  that  the  view  which  has  been  here  given  of  it,  if 
it  be  admitted,  will  serve  to  strengthen  the  evidence  that 
it  is  an  institution  of  Christ,  and  to  show  the  propriety 
and  importance  of  it.  Therefore,  they  who  shall  not  be 
convinced  that  there  is  any  promised  connection  between 
the  faithfulness  of  parents  in  the  covenant,  as  it  respects 
their  children,  and  the  conveyance  of  saving  blessings 
to  the  latter,  will  not  find  the  evidence  on  which  they 
believe  and  practise  infant  baptism,  in  any  degree  weak- 
ened :  While  they  who  believe  that  such  a  connection 
is  evident  from  scripture,  will,  by  this  view  of  the  mat- 
ter, be  more  confirmed  in  the  reality,  usefulness  and  im- 
portance of  this  institution ;  and  excited  to  improve  it 
accordingly.  It  is  presumed  that  this  attempt  has  no 
tendency  to  prejudice  any  one  against  the  practice  of  in- 
fant baptism,  or  to  lead  him  to  doubt  whether  it  be  a 
christian  institution  :  And  that  no  one  can  have  any  rea- 
son to  think  that  the  belief  of  such  a  connection,  and  a 
practice  agreeable  to  it,  can  tend,  in  any  respect,  to  slur 
the  institution,  or  to  render  it  less  important  and  useful  to 
the  christian  church  ;  or  be  hurtful  to  any. 

If  V  hat  has  been  now  offered  on  this  subject,  shall  in 
any  degree  awaken  the  attention  of  divines,  and  chris' 
tians  in  general,  to  this  matter,  and  excite  to  a  more  careful 
and  strict  examination  of  it,  which,  it  is  thought,  has 
not  vet  been  thoroughly  explored  ;  but  has  been  gener- 
ally tieated  in  too  loose  and  indeterminate  a  manner ; 
and  if,  in  consequence  of  this,  greater  light  on  this  point 
shall  be  obtained,  and  a  more  consistent  and  scriptural 
account  of  it  shall  be  given,  than  is  here  exhibited,  the 
composing  and  reading  of  these  pages  will  not  be  in  vain. 


THE  LORD'S   SUPPER. 

The  Lord's  Supper  is  also  an  institution  of  Christ, 
which  he  has  commanded  his  followers  to  observe,  and 
attend  upon  ;  and  has  appointed  it  to  be  celebrated  in 
his  church  to  the  end  of  the  world. 

The  elements  of  this  ordinance  are  bread  and  wine. 
The  bread  consecrated  and  broken  represents  the  broke  n 


Chap.  V,       Concerning  the  Lord^s  Supper.  343 

body  of  Christ,  in  his  death  on  the  cross.  The  w  ine 
poured  out  represents  his  blood  in  his  death,  which 
was  shed  for  the  remission  of  sins.  The  professed  fol- 
lowers of  Christ,  by  eating  the  bread  and  drinking  the 
wine,  when  consecrated  and  blessed,  by  prayer  and 
thanksgiving,  and  distributed  to  them  by  the  officers  of 
the  church,  do,  by  this  transaction,  profess  cordially  to 
receive  Christ  by  faith,  and  to  live  upon  him,  loving 
him,  and  trusting  in  him  for  pardon  and  complete  re- 
demption, consecrating  themselves  to  his  service.  And 
by  the  ministers  of  the  gospel  consecrating  those  ele- 
ments, and  ordering  them  to  be  distributed  to  the  com- 
municants, Christ  is  exhibited  as  an  all-sufficient 
Saviour,  ai:d  the  promise  of  salvation  is  expressed  and 
sealed  to  all  his  friends.  This  is  therefore  a  covenant 
transaction,  in  a\  hich  those  who  partake  of  the  bread  and 
wine  express  their  faith  in  Christ,  thjit  they  are  his 
friends,  and  devoted  to  his  service  ;  and  their  cordial 
compliance  with  the  covenant  of  grace ;  and  solemnly 
seal  this  covenant  by  partaking  of  these  elements.  And 
at  the  same  time,  they  are  a  token  and  seal  of  the  cove- 
nant of  grace,  on  the  part  of  Christ.  All  this  is  asserted 
by  the  apostle  Paul,  when  speaking  of  this  ordinance. 
"  The  cup  of  blessing,  which  we  bless,  is  it  not  the 
communion  of  the  blood  of  Christ  ?  The  bread  which 
we  break,  is  it  not  the  communion  of  the  body  ^i. 
Christ  ?"*  "  For  I  have  received  of  the  Lord,  that  which 
I  also  delivered  unto  you,  That  the  Lord  Jesus,  in  the 
same  night  in  which  he  was  betrayed,  took  biead  ;  and 
wheu  he  had  given  thanks,  he  brake  it,  and  said  Take, 
eat  ;  this  is  my  body,  which  is  broken  for  you  :  This  do 
in  remembrance  of  me.  After  the  same  manner  also, 
he  took  the  cup,  when  he  had  supped,  saying,  This  cup  is 
the  Neiv  Testament  in  my  blood.''''-\  And  the  church  by 
coming  together,  and  celebrating  this  holy  supper,  not 
only  profess  their  love  to  Christ,  and  union  of  heart  to 
him  ;  but  that  peculiar  love  and  union  to  each  other, 
which  takes  place  between  the  true  disciples  of  Christ, 
and  is  essential  to  their  character.  This  is  expressed  in 
the  following  words  of  the  apostle  Paul.  "  For  we; 
being  many,  are  one  bread,  and  one  body  :  For  we  are  all 
partakers  of  that  one  bread.^^X 

*   I  Cor.  X.  16,        f  Chap.  xi.  23,24,25.       i  1  Cor.  x.  IT. 


344  Concerning  the  Lord's  Supper.       Part  II. 

The  appointment,  therefore,  of  this  holy  supper,  is  an 
instance  of  the  wisdom  and  goodness  of  Christ,  as  it  is 
suited  to  be  a  repeated  and  continual  exhibition  of  a 
crucified  Saviour,  and  he  reby  to  excite  the  faith  and  love 
of  christians,  and  to  lead  them  to  renew  their  covenant 
with  him,  dedicating  themselves  to  his  service  and  hon- 
our. And  is  also  adapted  to  the  communicants'  united 
expression  of  their  mutual  love  and  union  of  heart  to 
each  other,  while  they  jointly  partake  of  one  common 
good,  even  all  the  benefits  of  Christ  crucified. 

That  this  is  appointed  by  Christ  to  be  a  standing  or- 
dinance, to  be  observed  by  his  church,  and  by  every 
professed  baptized  believer  in  him,  to  the  end  of  the 
world,  is  evident  by  the  words  and  manner  of  the  iristi- 
tutioii  of  it,  recorded  b\  the  evangelists  Matthew,  Mark 
and  Luke  ;  and  is  farther  evident  by  the  history  we 
ha\'e  of  the  observation  of  it  by  the  churches,  in  the  days 
of  tlie  apostles.  We  are  told,  that  on  the  first  day  of 
the  week,  the  disciples  at  Troas  came  together  to  break 
biead  ;*  that  is,  to  celebrate  the  Lord's  supper.  The 
chuich  at  Corinth  attended  upon  this  ordinance  from 
time  to  time  ;  which  appears  from  what  the  apostle 
Paul  says  to  them  respecting  it,  when  he  undertakes  to 
correct  their  abuse  of  it.f  And  in  order  to  reform  them, 
he  refers  them  to  the  original  institution  by  Christ,  and 
tells  them  particularly  what  it  was,  as  he  had  received  it 
from  the  Lord  Jesus  Christ  himself ;  and  adds  the  fol- 
low iiig  words,  "  For  as  often  as  ye  eat  this  bread,  and 
drink  this  cup,  ye  do  show  the  Lord's  death  till  he 
come.''''  Which  words  strongly  assert,  that  this  ordi- 
nance was  to  be  observed  to  the  end  of  the  w  orld,  w  hen 
Christ  the  Lord  shall  come  the  second  time,  without  sin 
linto  salvation. 

This  ordinance,  according  to  the  nature,  signification 
and  extent  of  it,  is  to  be  repeated  by  the  same  persons 
to  the  end  of  life,  as  it  expresses  the  believer's  living  up- 
on Christ ;  and  the  nourishment  of  his  soul,  by  faith  in 
him,  and  is  suited  to  excite  renewed  acts  of  christian 
love  and  holiness.  Tiiere  is  the  same  reason  why  a  par- 
ticipation of  it  should  be  repeated,  as  there  is  that  it 
should  be  once  attended.  "  x\s  often  as  ye  eat  this 
bread,  and  drink  this  cup,  ye  do  show  the  Lord's  deatli 
•»  Acts  ss.  7.  f  1  Cor,  ji. 


Chap.  V.       Concerning  the  Lord^s  Supper.  345 

till  he  come."*  There  is  a  difference  between  this  or- 
dinance and  that  of  baptism,  in  this  respect  :  As  the  lat- 
ter IS  the  initiating  ordinance  and  seal  by  which  persons 
are  visibly  introduced  into  the  church  and  kingdom  of 
Christ.  And  this  being  once  done,  the  end  of  it  is  an- 
swered, and  there  can  be  no  reason  or  propriety  in  repeat- 
ing jt,  by  applying  it  more  than  once  to  the  same  person. 

The  infant  chiidrt-n  of  believers  are  as  capable  subjects 
of  baptism,  and  of  all  that  is  signified  by  it,  as  adults  are, 
as  has  betn  shown.  But  as  they  are  not  capable  of  that 
^\  hich  is  signified  by  partaking  of  the  Lord's  supper,  till 
the\  arrive  to  years  of  iniderstanding,  this  is  not  to  be 
adminisiejed  to  theni  before  that  time,  when  they  shall 
be  .;ble  to  "  discern  the  Lord's  body,  and  examine  them- 
sei  es."  There  is  no  evidence  that  the  circumcised 
children  in  Israel  were  adniitted  to  the  passo\'er,  and  to 
partake  of  the  paschal  lamb,  until  they  were  able  to  un- 
derstand the  reason  and  end  of  that  institution.  'J'he 
Je\\s  say,  children  did  not  partake  of  the  passover  till 
they  arrived  to  the  age  of  twelve  years.  This  seems  to 
be  confiimtd  by  the  history  we  have  of  the  parents  of  Je- 
sus takirig  him  with  them  to  the  feast  of  the  passover  at 
Jerusalem,  when  he  was  twelve  years  old,  which  plainly 
implies  that  they  did  not  do  it  before.  "  Now  his  par- 
ents went  to  Jerusalem  every  year  at  the  feast  of  the  pas- 
sov£r.  And  when  he  was  twelve  years  old,  they  went 
up  to  Jerusalem,  after  the  custom  of  the  feast."f  This 
may- be  considered  as  a  guide  to  christian  churches,  in 
admitting  baptized  children  to  the  Lord's  supper. 

This  ordinance,  according  to  the  nature  and  design  of 
it,  is  to  be  administered  and  attended  upon  publicly,  by 
every  particular  church  ;  and  is  not  designed  to  be  ad- 
ministered privatel}',  to  one  single  person.  Of  this  we 
have  no  example  in  scripture  :  But  the  disciples,  the 
whole  church,  came  together  to  break  bread,  and  eat  the 
Lord's  supper.  "  And  upon  the  first  day  of  the  week, 
when  the  disciples  came  together  to  break  bread.''^X 
"  When  )e  come  together  therefore  into  one  place,  this  is 
not  to  eat  the  Lord's  supper.  Wherefore,  my  brethren, 
luhenye  come  together  to  eat,  tarry  one  for  another.  And 
if  any  man  hunger,  let  him  eat  at  home;  that  ye  come 
not  together  unto  condemnation."^ 

•  1  Cor.  xi.  26.    |  Luke  ii.  41,  42.    +  Actsxs.  7.    §  1  Cor.  xi.  20,  33,^. 


346  Concerning  the  LorcPs  Supper,       Part  II. 

As  to  the  frequency  of  administering  this  ordinance  in 
a  church;  this  does  not  appear  to  be  fixed  by  any  pre- 
cept or  example  in  scripture  ;  and  therefore  seems  to  be 
left  to  the  discretion  of  the  church  to  determine  \\o\\  of- 
ten they  will  attend  upon  it,  and  have  it  administered  to 
them,  according  to  their  circumstances,  and  as  they  shall 
think  it  to  be  most  convenient  to  them,  and  most  for  the 
honour  of  Christ,  and  their  edification.  It  has  been  of- 
ten said,  that  christians  in  the  first  ages  of  the  church, 
celebrated  the  Lord's  supper,  at  least  every  Lord's  day. 
But  it  may  be  asked,  by  what  authentic  history  this  can 
be  made  evident  ?  What  author  has  produced  this  evi- 
dence ?  And  if  it  were  certain,  that  some  churches  did 
attend  upon  it  every  Lord's  day,  and  oftener,  this  would 
not  prove  that  this  was  commanded  by  Christ,  or  his 
Apostles.  Some  have  thought  it  evident  that  this  ordi- 
nance was  attended  by  the  first  christian  church,  v\  hich 
was  formed  by  the  Apostles  at  Jerusalem,  at  least  eveiy 
first  dav  of  the  week,  if  not  every  time  they  met  for  pub- 
lic worship,  which  they  must  have  done  by  the  direction 
of  the  Apostles  ;  and  is  therefore  as  bindiitg  on  all  chris- 
tian churches  to  the  end  of  the  world,  as  if  there  were 
an  express  precept  to  attend  upon  it  in  the  same  manner, 
and  so  often.  But  the  words  on  which  this  conclusion 
is  grounded,  do  not  appear  sufficient  to  support  it,  vv  hen 
carefully  examined.  They  are  these  :  "  And  they  con- 
tinued stedfastly  in  the  apostles'  doctrine,  and  fellowship, 
and  in  breaking  of  bread,  and  in  prayers.  And  they 
continuing  daily  with  one  accord  in  the  temple,  and 
breaking  bread  from  house  to  house,  did  cat  their 
meat  with  gladness  and  singleness  of  heart."*  "  They 
continued  stedfiistly  in  the  Aposdes'  doctrine."  That 
is,  they  attended  constantly  on  the  instructions  and 
preaching  of  the  Apostles,  and  stedfastly  adhered  to  the 
truths  delivered  by  them.  "And  in  fellowship  :"  That 
is,  in  communicating  and  making  collections  and  distri- 
bution, to  supply  the  bodily  necessities  of  those  who 
stood  in  need  of  assistance  and  support.  This  is  the 
meaning  of  the  word  xoivuvia,  which  is  here  translated 
fe/iows/iip.  "  And  in  breaking  of  bread."  This  proba- 
bly means  their  partaking  of  the  Lord's  supper,  ^'  And 
*  Acts  ii.  42,  46. 


Chap.  V.       Concerning  the  Lord's  Supper.  347 

in  prayers."  That  is,  joining  in  public  prayers,  and  in 
singini^  psalms,  which  is  included  in  prayer ;  w  hich 
Mere  constantly  performed  when  they  attended  the  other 
parts  of  public  worship.  Here  then  every  part  of  their 
public  worship  is  mentioned,  viz.  public  teaching ;  dis- 
tribution to  the  necessities  of  the  poor  saints  ;  attendance 
on  the  Lord's  supper  ;  and  prayer  ;  including  psalmo- 
dy, which  is  devotion,  and  a  particular  manner  of  prayer. 
But  it  does  not  follow,  from  this  enumeration  of  the  dif- 
ferent parts  of  their  public  worship,  that  every  part  was 
attended  upon  every  time  they  met  for  prayer  or  preach- 
ing ;  or  that  they  made  a  contribution  for  the  poor,  or 
broke  bread,  every  time  they  met  together  for  public 
worship  :  But  that  these  Mere  performed ,  as  often  as  was 
convenient  and  proper.  Breaking  bread  from  house  to 
house,  and  eating  their  meat  with  gladness  and  single- 
ness of  heart,*  does  not  appear  to  mean  their  eating  the 
Lord's  supper  from  house  to  house  ;  but  their  partaking 
of  their  common  food,  and  eating  together ;  exercising 
liberality  and  friendship  one  towards  another,  in  eating 
their  common  meals.  But  if  breaking  bread  does  here 
mean  the  Lord's  supper,  and  it  were  certain  that  be- 
lievers at  Jerusalem  did,  in  their  then  peculiar  and  ex- 
traordinary circumstances,  administer  and  partake  of 
this  ordinance,  whenever  a  number  of  them  met  in  a  par- 
ticular house,  it  \vould  not  hence  follow,  that  the  disci- 
ples of  Christ  are  by  this  bound  in  all  ages  of  the  world 
to  attend  the  Lord's  supper  in  the  same  manner,  or  thus 
frequently. 

When  it  is  said,  "  And  upon  the  first  day  of  the  week 
when  the  disciples  came  together  to  break  bread  :"f  It 
does  not  import,  that  breaking  bread  was  the  only  or 
chief  thing  for  which  they  came  together  on  that  day  ; 
for  this  was  not  true,  as  appears  by  the  relation .  Nor 
does  it  follow  from  those  words,  that  they  always  came 
together  on  the  first  day  of  the  week  to  break  bread.  It 
is  only  said,  that  on  that  first  day,  they  did  so.  They 
might,  consistent  with  this,  come  together  on  many  oth- 
er first  days  of  the  w'eek,  not  to  break  bread,  but  to  at- 
tend on  other  parts  of  public  worship,  without  partaking- 
of  the  Lord's  supper. 

•  Verse  46.  f  Acts  xx.  7. 


348  The  Scripture  Discipline         Part  IL 

Section   IV. 
Concerning  the  Discipline  of  the  Church. 

THE  discipline  of  a  church  consists  in  their  admitt- 
ing or  rejecting  those  who  offer  themselves  to  join  with 
them  ;  in  the  -members  watching  over  each  other  ;  in 
reproving  and  admonishing  those  who  walk  disorderly, 
and  talking  all  proper  methods  to  reform  them  ;  and  in 
rejecting  those  who  will  not  be  reclaimed,  but  continue 
obstinate  and  unreformed,  when  all  proper  means  have 
been  previously  used  to  bring  them  to  repentance. 

The  proper  exercise  of  discipline  is  important  and 
necessary  in  order  to  the  comfort,  edification,  and  pros- 
perity of  a  church  ;  and  where  this  is  wholly  neglected, 
in  a  church,  it  will  go  to  ruin  ;  and  such  a  society  is  not 
worthy  of  the  name  of  a  christian  church.  Therefore 
this  is  particularly  enjoined  by  Christ  and  his  apostles. 

The  following  particulars  may  serve  to  illustrate  this 
subject.     i,.--.i. 

I.  In  the  ejisercise  of  discipline,  the  church  is  to  be 
wholly  governed  by  the  laws  of  Christ.  He  is  the  only 
lawgiver  in  his  church  ;  and  in  exercising  discipline, 
christians  are  to  execute  his  laws,  and  have  no  authority, 
or  right  to  do  any  thing,  unless  it  be  agreeable  to  his 
direction  and  command.  And  whatsoever  is  done  by 
the  church  in  his  name,  and  according  to  his  laws,  is 
done  by  authority  derived  from  him,  as  they  are  author- 
ized by  him  to  execute  his  laws  :  But  when,  and  so  far 
as  they  deviate  from  this,  they  have  no  authority  ;  and 
what  they  do  is  null  and  void,  and  disapproved  by  him. 

II.  The  power  to  execute  the  laws  of  Christ  is  not 
given  by  him  to  any  one  man,  or  to  any  particular  class 
or  order  of  men  in  the  church  ;  but  to  the  church,  as  a  par- 
ticularand  distinct  society  ;  though  some  particular  mem- 
bers or  officers  in  the  church,  may  in  many  instances 
have  a  distinguished  influen'v:e,  and  lead  in  the  transactions 
of  the'  church,  and  put  into  execution  their  decisions. 
When  the  head  of  the  church  said  to  Peter,  "  I  will 
give   unto  thee  the  keys  of  the  kingdom  of  heaven: 


Chap.  V.  Of  a  Christian  Church.  349 

And  whatsoever  thou  shalt  bind  on  earth,  shall  be  bound 
in  heaven  :    And  whatsoever  thou  shalt  loose  on  earth, 
shall  be  loosed  in   heaven  ;"*    we  are  not  to  suppose 
that  this  commission  and  authority   was  given  to  Peter 
alone,  or  to  the  Aposdes  only,  or  to  any  distinct  succes- 
sion of  men  or  officers  in  the  church  ;  but  to  the  church 
which  Peter  represented  in  the  confession  he  had  then 
just  made  ;  and  of  which  Christ  speaks  in  the  preceding 
words.       "  Thou   art  Peter,  and  upon  this  rock  I  will 
build  my  church ;    and  the  gates  of  hell  shall  not  prevail 
against  it."      And  what  Christ  says  in  the  next  chapter 
confirms  the  truth  of  this  supposition  ;    for  when  he  is 
there  speaking  of  the  doing  of  the  church,  in  censuring 
and  excommunicating  an  offender,  he  repeats  the  words 
above  mentioned,  which  he  had  spoken  to  Peter,  and 
gives  this  same  authority  to  the  church,  and  sanction  to 
their  doings,  according  to  his  laws.     *'  Verily,  1  say  un- 
to you,  Whatsoever  ye   shall  bind  on  earth,  shall  be 
bound  in  heaven :    And  whatsoever  ye  shall  loose  on 
earth,  shall  be  loosed  in  heaven."!    Two  things  appear 
evident  from  hence.      In  the  first  place,  that  Christ  did 
not  give  this  commission  and  authority  to  Peter  only,  in 
distinction  from  the  rest  of  his  disciples ;    but  to  them 
all,  as  much  as  to  Peter.      And  in  the  next  place,  that 
this  authority  was  given  to  them,  not  as  a  distinct  order 
of  men  in  his  church,  but  as  his  disciples,  and  his  church, 
as  they  composed  the  only  church  which  Christ  then 
had  on  earth,  from  whom  all  the  professed  disciples  of 
Christ,  and  members  of  his  visible  church,  have  de- 
scended, as  their  successors,  being  the  followers  of  Christ, 
and  members   of  his  church,  as  his  first  disciples  were. 
Therefore,  this  power  and  authority   is  given   to  the 
church,  and  is  to  continue  in  it,  as  long  as  there  is  a 
church  on  earth,  even  to  the  end  of  the  world. 

III.  This  authority  therefore,  to  maintain  and  exe- 
cute the  laws  of  Christ,  is  given  to  the  church,  as  a  body 
or  society  ;  each  member  of  the  church  having  an  equal 
concern  and  right  to  judge  and  act  in  all  decisions  to  be 
made  by  the  church,  in  the  exercise  of  discipline  :  and 
the  act  of  the  majority  is  to  be  considered  as  the  act  of 
the  church,  as  no  society  can  decide  and  act  in  any  other 
t^oL.  II.  45 

*  Matt.  xvi.  19.  f  Chap.  xvii.  18. 


350  The  Scripture  Discipimg  Part  II. 

ivay.      And  that  the  whole  church  are  in  this  way  to 
judge,  decide  and  act,  is  evident  from  scripture.     When 
our  Saviour  is  giving  particular  directions  respecting 
discipline,  he  gives  the  authority  to  judge  and  act  to  the 
church,  as  a  society,   and  not  to  any  particular  member 
of  it.     "  Tell  it  to  the  church  ;  but  if  he  neglect  to  hear 
the  church,  let  him  be  unto  thee  as  an  heathen  man,  and 
a  publican."*       According  to  this  every  matter  is  to 
come  before  the  church,  and  is  to  be  decided  by  the 
judgment  and  voice  of  the  church,  as  a  body  ;     which 
cannot  be  done  in  any  other  way  but  by  the  judgment 
and  voice  of  all  the  members  of  it,  or  of  the  majority. — 
Agreeable  to  this  are  the  words  of  the  apostle  Paul  to 
the  church  at  Corinth,   when  he  gave  them  direction  to 
discipline  a  particular  member  of  the  church,  who  had 
been  guilty  of  a  scandalous  crime.     "  In  the  name  of 
our  Lord  Jesus  Christ,   'ixihen  ye  are  gathered  together, 
and  my  Spirit,  with  the  power  of  our  Lord  Jesus  Christ, 
to  deliver  such  an  one  unto  Satan. "f      This  was  to  be 
done  by  the  church ;   in  order  to  which,   they  must  all 
come  togedier,  that  it  might  be  the  act  of  the  church. 
And  in  the  whole  that  he  says  on  this  subject,    he 
speaks  to  the  whole  church  as  concerned,   and  acting  in 
this  matter.     "  Purge  out  therefore  the  old  leaven,  that 
ye  may  be  a  new  lump,  as  ye  are  unleavened.     I  have 
written  unto  you,  not  to  keep  company,  if  any  man  that 
is  called  a  brother,    be  a  fornicator,   or  covetous,  &c. 
with  such  an  one,  no  not  to  eat.     Do  not  ye  judge  them 
that  are  within  ?  But  them  that  are  without  God  judgeth. 
Therefore  put  away  from  yourselves  that  wicked  per- 
son."    And  when  they  had  rebuked  and  excommuni- 
cated this  person,  the  apostle  speaks  of  it  as  being  done 
by  them  all,  or  the  majority  of  the  church.     "  Sufficient 
to  such  a  man  is  this  punishment,  which  was  inflicted  by 
many,"  or  by  the  most,  or  major  part,  as  the  word  may 
])roperly  be  rendered..^      And  he  speaks  the  same  lan- 
guage to  other  churches,  when  treating  of  this  subject. 
"  I  beseech  you,  brethren,  mark  them  which  cause  di 
visions  and  offences,  contrary  to  the  doctrine  which  ye 
have  learned,  and  avoid  them  :     For  they  that  are  such 
serve  not  our  Lord  Jesus  Christ,  but  their  own  bellies."^ 

'   MaU.  xviii.  IT.    j  1  Cor-  v.  4,  5.      \1  Cor.  ii.  6.      §Ron).  xvi.  VT>  1? 


Chap.  V,  Of  a  Christian  Church.  351 

"  Now  we  command  you,  brethren,  in  the  name  of  our 
Lord  Jesus  Christ,  that  ye  withdraw  yourselves  from  ev- 
ery brother  that  walketh  disorderly,  and  not  after  the 
tradition  which  ye  have  received  of  us.  And  if  any 
man  obey  not  our  word  by  this  epistle,  note  that  man, 
and  have  no  company  with  him,  that  he  may  be  asham- 
ed."* Hence  it  appears,  that  when  this  same  Apostle, 
directs  Timothy  and  Titus,  respecting  the  exercise  of 
discipline  in  the  churches  in  which  they  presided,  he 
does  not  mean  that  they  had  any  authority  in  the  matter 
over  the  churches  ;  but  that  they  should  excite  and  lead 
the  churches  to  a  proper  care  and  conduct  in  the  strict 
and  faithful  exercise  of  discipline  :  For  in  any  other 
view  and  sense,  he  would  be  inconsistent  with  himself. 

It  has  been  observed,  that  in  every  decision  and  act  of 
the  church,  in  the  exercise  of  discipline,  there  must  be 
the  voice  of  the  major  part,  or  greatest  number  of  the 
church,  at  least ;  and  every  such  act  is  to  be  considered 
as  the  act  of  that  particular  society  or  church.  But  it  is 
desirable,  that  the  church  should  be  unanimous  in  all 
their  decisions  and  votes  ;  and  therefore,  all  proper  and 
possible  care  and  pains  ought  to  be  taken  to  effect  and 
maintain  this  unanimity  in  all  their  proceedings.  And 
when  this  cannot  be  obtained,  and  there  appears  a  differ- 
ence in  judgment  among  the  members  of  the  church, 
and  a  number  do  not  view  the  case  before  them,  in  the 
same  light  with  the  majority,  they  are  to  be  treated  with 
love  and  tenderness,  and  the  latter  ought  to  use  all  prop- 
er means  to  enlighten  and  convince  their  dissenting 
brethren,  that  they  may  think  and  act  with  them,  and 
manifest  a  reluctance  to  proceed  and  act  without  their 
concurrence  and  consent  ;  and,  if  possible,  persuade 
them,  at  least  to  say,  they  are  willing  the  majority  should 
act  as  they  think  best,  and  though  they  cannot  see  with 
them,  at  present,  they  will  not  be  offended,  nor  are  dis- 
posed to  make  any  division  or  uneasiness  in  the  church. 

And  the  minority,  who  cannot  act  with  their  brethren 
in  any  instance,  when  they  have  offered  the  reasons  of 
their  dissent  in  meekness  and  love,  ought  to  acquiesce  in 
the  decision  of  the  church,  so  as  to  take  no  offence,  or  do 
any  thing  to  interrupt  the  peace  of  the  church  ;  unless 
*  2  Thiess.  iiL  &,  U. 


552  The  Scripture  Disciplhie  Part  II. 

they  consider  the  case  to  be  so  important,  and  the  pro- 
ceedings of  the  majority  so  contrary  to  the  laws  of 
Christ,  that  they  ought  to  remonstrate,  and  think  they 
cannot  be  faithful  to  Christ  and  their  brethren  unless 
the}  take  some  farther  steps.  In  such  a  case,  it  will  be 
the  duty  of  the  church  to  join  with  the  dissatisfied  in 
asking  judgment  and  advice  of  other  churches.  And  in 
any  instance,  where  the  matter  to  be  decided  is  intricate 
or  difficult,  or  when  the  person,  concerning  whom  the 
decision  is  to  be  made,  desires  it,  it  is  proper  and  wise 
to  ask  the  advice  of  other  churches,  in  order  to  get  all 
the  light  and  help  they  can  obtain  respecting  the  matter 
to  be  determined.  But  every  particular  church,  after 
asking  counsel  and  advice,  and  making  the  best  improve- 
ment of  it  they  can,  must  act  according  to  their  own  judg- 
ment, they  not  being  bound  implicitly  to  submit  to  the 
dictates  of  any  other  churches  or  councils,  as  having  au- 
thority to  decide  for  them  in  any  matter  ;  or  any  farther 
than  they  receive  light  and  conviction. 

IV.  The  females  are  included  in  the  male  members 
of  the  church,  and  are  to  act  only  by  them,  as  thus  in- 
cluded ;  or  the  males  act  for  them,  and  the  women  are 
not  to  dictate  and  vote  in  the  church,  in  any  matter 
which  is  to  be  decided,  as  this  would  be  usurping  and 
exercisin,^  that  authority  over  the  men,  which  is  forbid- 
den in  scrijDture,  and  is  inconsistent  with  that  state  of 
inferiority  to  men,  which  God  has  for  wise  reasons  con- 
stituted, by  which  they  are  not  to  rule,  but  to  be  in  sub- 
jection. But  they  have  a  right  to  know  all  the  concerns 
and  proceedings  of  the  church,  as  they  are  equally  inter- 
ested in  them  with  the  male  members  ;  and  it  is  desira- 
ble that  they  should  be  satisfied  with  all  the  transactions 
of  the  church ,  and  know  the  reasons  on  which  they  pro- 
ceed. The*  have  therefore  a  right  to  be  present  in  all 
the  meetings  of  the  church,  and  ought  to  attend  with 
the  males,  and  give  all  the  light  and  evidence  they  can 
in  any  case,  in  which  it  is  desired  ;  and  may  propose 
any  difficulty  or  uneasiness  in  their  minds  respecting 
the  proceedings  of  the  church,  in  order  to  get  informa- 
tion and  satisfaction.  And  they  have  a  right  to  be  re- 
garded and  treated  with  respect  and  kindness,  by  the 
brethren,  who  ought  to  give  the  sisters  all  the  light  and 
satisfaction  in  their  power,  in  every  case*    ^ 


Chap.  V.  Of  a  Christian  Church,  35\i 

When  a  particular  church  is  to  be  formed  and  con- 
stituted  in  any  place,  the  proposed  members  of  it  are 
to  satisfy  each  other  that  they  are  so  far  agreed  in  their 
understanding  and  judgment  respecting  the  Bible,  as  to 
the  doctrines  and  truths  therein  revealed,  so  far  as  they 
regard  faith  and  practice  ;  and  that  they  have  such  a 
practical  acquaintance  with  the  christian  religion  ;  and 
that  their  life  and  conversation  are  so  far  agreeable  to  the 
conniiands  of  Christ,  that  they  can  receive  each  other  as 
real  christians  to  a  state  of  church  fellowship,  and  agree 
to  walk,  in  all  the  commands  of  Christ,  and  in  attend- 
ance on  his  \\orship  and  ordinances.  By  this  they  are 
prepared  to  unite  in  a  confession  of  their  faith,  or  of 
their  understanding  and  belief  of  the  important  and 
essetitial  doctrines  contained  in  divine  revelation,  and  of 
the  institutions  and  duties  which  Christ  has  appointed  : 
And  to  enter  into  mutual  and  solemn  covenant,  to  walk 
in  the  ways  and  ordinances  of  Christ,  blameless  ;  and  to 
assist  and  watch  over  each  other  in  their  christian  prac- 
tice, and  in  the  exercise  of  that  discipline  which  Jesus 
Christ  has  instituted,  to  prevent  corruption  and  apostasy 
in  the  church,  in  doctrine  or  practice,  and  for  their  mu- 
tual edification  in  love.  And  when  the  necessary  offi- 
cers of  a  church  are  chosen  and  ordained,  they  are 
prepared  to  attend  upon  all  the  institutions  of  Christ, 
and  to  exercise  that  discipline  which  he  has  appointed. 

In  the  exercise  of  this  discipline,  they  are  to  admit  or 
reject  those  who  offer  to  join  with  them,  as  mem- 
bers of  their  christian  society  ;  which  is  to  be  done 
with  care,  discerning  and  judgment.  After  proper 
acquaintance  with  such,  and  a  careful  examination  hito 
their  knowledge  and  belief  of  the  most  important  doc- 
trines of  revelation,  and  their  experimental  acquaintance 
with  them,  and  cordial  approbation  of  them  ;  if  they 
appear  to  the  church  to  understand  and  approve  of  those 
doctrines  which  they  hold  important  and  necessary  to 
be  understood  and  believed,  in  order  to  be  real  chris- 
tians, and  to  be  willing  to  devote  themselves  to  Christ, 
and  observe  all  his  commandments ;  and  to  make 
public  profession  of  this,  and  enter  into  a  solemn  cove- 
nant to  obey  all  the  commands  of  Christ,  as  members  of 
that  church,  they  are  to  receive  them  as  real  christians, 


354  The  Scripture  Discipline  Part  II. 

so  far  as  they  are  warranted  to  judge  and  determine. 
But  if  they  appear  to  them  ignorant  of  the  essential 
truths  and  doctrines  of  the  gospel,  or  not  to  believe 
them  ;  or  do  not  appear  to  have  embraced  them  cordi- 
ally and  experimentally  ;  or  if  their  temper  and  conduct 
have  not  been  agreeable  to  the  gospel,  and  they  do  not 
manifest  a  disposition  to  repent  and  reform,  they  are  to 
be  rejected,  as  not  appearing  to  be  real  christians  ;  and 
therefore  unworthy  to  be  visible  members  of  a  christian 
church. 

When  any  who  are  members  of  the  church  shall  fall 
from  their  profession  and  christian  character,  by  em- 
bracing error,  or  any  unchristian  practice,  of  which  there 
is  sufficient  evidence  ;  and  after  proper  methods  taken 
with  them  to  bring  them  to  repentance  and  reclaim 
them,  without  success  ;  they  are  to  be  rejected  and  cast 
out  of  the  church,  as  unworthy  of  a  place  in  the  visible 
church  of  Christ  :  But  may  afterwards  be  received 
again,  upon  their  giving  proper  evidence  of  true  repent- 
ance. 

There  is  to  be  special  care  taken  of  the  children  of  the 
church,  viz.  the  children  of  those  parents  who  are  or 
have  been  members  of  the  church,  who  have  dedicated 
them  to  Christ,  in  the  ordinance  of  baptism,  and  have 
been  received  by  the  church,  as  visible  members  of 
Christ,  ihe  idmbs  in  his  flock,  in  the  manner  and  on  the 
grounds  which  have  been  before  explained.  Every  ad- 
ult member  of  the  church  ought  to  be  concerned  that 
these  should  have  a  christian  education,  and  watch  over 
one  another,  with  respect  to  this,  and  direct,  admonish 
and  exhort  those  who  appear  negligent  and  deficient  in 
their  duty  to  their  children.  And  every  gross  and  con- 
tinued neglect  ought  to  subject  the  person  guilty  to  the 
cetisure  of  the  church.  And  when  the  children  arrive 
to  an  age  in  which  they  are  capable  of  acting  for  them- 
selves in  matters  of  religion,  and  making  a  profession  of 
their  adherence  to  the  christian  faith  and  practice,  and 
coming  to  the  Lord's  supper  :  If  they  neglect  and  re- 
fuse to  do  this,  and  act  contrary  to  the  commands  of 
Christ  in  any  other  respect,  all  proper  means  are  to  be 
used,  and  methods  taken  to  bring  them  to  repentance, 
and  to  do  their  duty  as  christians.     And  if  they  cannot 


Chap.  V.  Of  a  Christian  Church.  355 

be  reclaimed,  but  continue  impenitent  and  unrcformed, 
thev  are  to  be  rejected  and  cast  out  of  the  church,  as 
other  adult  members  are,  who  persist  in  disobedience 
to  Christ. 

V.  The  general  rule  of  exercising  discipline  towards 
those  members  who  give  offence  in  words  or  conduct, 
and  which  is  applicable  to  every  case,  is  given  by  Jesus 
Christ  in  the  following  words  :  *'  If  thy  brother  shall 
trespass  against  thee,  go  and  tell  him  his  fault  between 
thee  and  him  alone  :  If  he  shall  hear  thee,  thou  hast 
gained  thy  brother.  But  if  he  will  not  hear  thee,  then 
take  with  thee  one  or  two  more,  that  in  the  mouth  of 
two  or  three  witnesses  every  word  may  be  established. 
And  if  h&  shall  neglect  to  hear  them,  tell  it  unto  the 
church  :  But  if  he  neglect  to  hear  the  church,  let  him 
be  unto  thee  as  an  heathen  man  and  a  publican."* 

It  has  been  supposed  by  some,  if  not  generally,  that 
this  direction  respects  private  and  personal  offences  only, 
and  that  it  is  not  applicable  to  general  and  public  of- 
fences. But  perhaps  this  will  appear  to  be  a  mistake, 
when  the  matter  is  properly  considered  ;  and  that  the 
method  and  steps  here  pointed  out,  are  to  be  taken  with 
every  offender,  as  most  agreeable  to  the  dictates  of  chris- 
tian love,  and  best  suited  to  reclaim  such  ;  and  the  most 
proper  regulation  and  guard  to  prevent  unreasonable 
and  frivolous  complaints  being  brought  to  the  church. 

When  a  member  of  the  church  acts  contrary  to  his 
christian  profession,  and  transgresses  any  of  the  laws  of 
Christ,  and  walks  disorderly,  he  trespasses  or  sinsf 
against  every  brother  in  the  church,  and  offends  him  as 
really,  and  as  much,  as  if  he  injured  him  in  particular  ia 
his  person,  character  or  estate  :  And  there  is  the  same 
reason  and  obligation  to  take  steps  to  reclaim  him,  as  if 
his  trespass  were  against  one  individual  only.  And  if 
his  sin  be  not  of  a  private,  but  of  a  public  nature,  and  is 

•  Matth.  xviii.  15,  16,  17. 

f  The  word  in  the  original  nfut^TnTn  translated  trespaa,  is  the  word 
which  is  used  for  sinning.  It  is  so  translated  in  the  21st  verse.  "  How 
often  shall  my  brother  tin  against  rae,  and  I  forgive  him  !"  And  it  is  s» 
translated  in  the  following  passage  :  "  But  when  ye  sin  so  against  the 
brethren,  and  wound  their  weak  conscience,  ye  sin  against  Christ."  1  Cor. 
viii  12.  And  it  is  to  be  observed,  that  by  sinning  against  the  brethren,  he 
dbes  Bot  mean,  any  particular  personal  injury  or  offence. 


356-  ^he  Scripture  Discipline  Part  II, 

known  to  many,  or  to  all,  this  is  no  reason  why  every 
person  should  not  feel  the  trespass  against  him,  and  be 
ready  to  take  proper  steps  to  bring  him  to  repentance, 
and  be  the  first  to  apply  to  him  to  that  end,  unless  par- 
ticular circumstances  render  it  more  proper  and  con- 
venient lor  some  other  person  to  do  it. 

And  however  public  the  offence  may  be,  every  indi- 
vidual ought  to  be  disposed  to  make  private  application 
to  him  first,  unless  some  other  person  shall  do  it,  before 
he  speaks  of  it  to  others  ;  and  to  consider  this  as  neces- 
sary in  order  to  obey  the  command  of  Christ,    and  the 
law  of  love,  which  ought  to  govern,   in  every  step  taken 
in  such  a  case.      Perhaps  the  person  offending  does  not 
view  what  he  has  done  in  a  true  light,  or  think  himself 
guilty  of  unchristian  conduct,    or  does  not  know  that 
others  are  offended  with  him.     And  if  he   should  have 
his  crime  properly  set  before  him  in  a  private  way,  he 
might  be  made  sensible  of  what  he  had  done,  and  that 
he  had  given  just  offence,  and  voluntarily  make  chris- 
tian satisfaction  by  a  public  confession,  without  any  pub- 
lic accusation,   or  process  before  the  church.      If  the 
brethren  were  all  under  the  proper  influence  of  christian 
love,  and  felt  that  concern  and  tenderness  towards  an  of- 
fending brother,    which  is  the  attendant  of  such  love, 
such  a  method  would  doubtless  appear  most  agreeable 
to  them,  and  they  would  be  ready  to  take  it,   whenever 
there  is  opportunity  and  a  call  to  do  it  ;    and  it  will  be 
peculiarly  agreeable  to  them,  to  have  a  brother  who  has 
sinned,  reclaimed  in  such  a  private  and  easy  way.     And 
it  is  presumed  there  is  no  christian  who  is  a  member  of 
a  church,  who  would  not  wish  to  be  treated  in  this  man- 
ner, if  he  should  in  any  instance  give  offence  to  any  or 
all  of  his  brethren  :  and  who  would  not  think  it  a  privi- 
lege to  be  in  union  with  brethren  who  would  deal  thus 
privately  and  tenderly  with  him,   whenever  he   should 
give  them  any  just,   or  supposed  ground  of  offence  : 
and  therefore  if  he  should  neglect  to  take  this  method 
with  any  of  his  biethren  who  should  give  offence  to  him, 
he  would  not  do  to  him,  as  he  would  desire  others  to  do 
to  himself,  and  so  transgress  the  law  of  love,    and  this 
wise  law  of  Christ,    which  commands   christians  to  en- 
deavour to  heal  every  offence,  in  the  most  private,  easy 


Chap.  V.  Of  a  Christian  Church,  357 

and  tender  manner.  It  may  be  the  supposed  offender 
will  satisfy  his  offended  brother,  that  he  is  innocent,  and 
has  really  given  no  ground  of  offence.  But  if  he  be  not 
able  to  do  this,  and  be  not  made  sensible  of  his  fault, 
and  so  do  not  hear  his  brother,  he  must  take  one  or  two 
of  his  brethren,  whom  he  thinks  most  likely  to  convince 
and  gain  the  offender ;  as  this  is  most  agreeable  to  chris- 
tian love,  and  best  suited  to  answer  the  end.  If  they, 
when  they  have  heard  and  considered  the  case,  judge 
there  is  just  ground  of  offence,  and  do  convince  the  of- 
fender of  it,  and  persuade  him  to  make  christian  satisfac- 
tion, the  faulty  brother  is  gained.  If  they  judge  that 
there  is  no  sufficient  ground  of  offence,  or  no  proper  ev- 
idence of  the  fact  with  which  he  is  charged,  the  matter 
cannot  be  carried  any  farther,  and  laid  before  the  church. 
If  they  tliink  there  is  just  ground  of  offence,  and  evi- 
dence of  the  -fact  of  which  he  is  accused,  but  cannot 
convince  the  offender  of  it,  and  therefore  judge  it 
ought  to  be  laid  before  the  church  ;  the  way  is  prepared 
to  bring  a  complaint  to  the  church,  which  ought  to  be  re- 
ceived when  it  comes  to  them  by  the  approbation  of  two 
or  three,  and  not  otherwise.  And  thus,  "  By  the  mouth 
of  two  or  three  witnesses,  every  word  is  established.'* 
They  are  witnesses  which  ought  to  have  great  weight 
with  the  person's  conscience  with  whom  they  deal,  and 
which  is  suited  to  convince  him,  and  bring  him  to  his 
duty,  if  they  condemn  him.  They  are  witnesses  to  the 
church,  that  private  methods  have  been  taken  to  con- 
vince and  reclaim  him  ;  that  he  will  not  hear  them,  and 
that  he  ought  to  be  called  to  an  account  by  the  church. 
And  in  this  way,  the  church  go  on  proper  and  safe 
ground  in  receiving  a  complaint  against  any  of  the  mem- 
bers, and  proceeding  to  call  the  accused  person  before 
them,  in  order  to  hear  and  judge  of  the  matter  of  which 
he  is  accused.  And  there  is  a  proper  guard  placed 
against  accusations  being  brought  to  the  church  by  indi- 
viduals, which  might  be  wholly  without  any  foundation, 
which  would  give  needless  trouble  to  the  church,  and 
might  be  very  injurious  to  those  against  whom  the  com- 
plaints  are  made. 

On  the  whole,  it  will  doubtless  appear  to  all  who  well 
consider  the  matter,  that  the  rule  our  Saviour  has  given 

VOL.   II.  46 


358  The  Scripture  Discipline  Part  II. 

in  the  words  under  consideration,  extends  to  all  instances 
of  offences  given  by  any  professing  christians  ;  and  that 
no  person  can,  according  to  this,  be  called  before  the 
church  to  answer  for  any  fault,  whether  private  or  public, 
unless  a  complaint  be  brought  against  him,  in  the  way 
here  prescribed  :  And  that  the  wisdom  and  goodness  of 
Christ  appeals  in  forming  this  short  and  plain  rule  of 
proceeding  in  all  such  cases,  which  is  perfectly  agreea- 
ble to  the  law  of  /ow,  and  is  in  the  best  manner  suited  to 
promote  the  peace  and  edification  of  the  church,  and  the 
good  of  every  individual  member  :  And  couGequentiy, 
every  deviation  from  this  rule  is  contrary  to  the  law  of 
christian  benevolence,  and  tends  to  evil.* 

IV.  When  the  accused  person  is  thus  regularly 
brought  before  the  church,  if  they  judge  he  is  censur- 
able, and  he  remains  impenitent,  and  will  not  hear 
them  ;  or  if  he  refuse  to  appear  and  answer  to  the  com- 
plaint, when  desired,  he  is  to  be  rejected  and  cast  out  of 
the  church ;  and  cannot  be  restored  again,  without  a 
proper  manifestation  of  repentance.  This  is  expressed 
by  Christ  in  the  following  words  :  "But  if  he  neglect 
to  hear  the  church,  let  him  be  unto  thee  as  an  heathen 
man  and  a  publican."  That  is,  consider  and  treat  him 
as  you  are  accustomed  to  view  and  treat  heathens  and 
publicans. — The  apostle  Panl  expresses  the  same  thing 

•  It  has  been  supposed  by  some,  that  the  direction  in  this  passage  to  go 
to     an    offending  brother,  "  and  tell  him  his  fault  between  thee  and  hin» 
alone,"  is  applicable  to  no  case  hut  such  wherein  none  knows  of  the  fault 
of  which  the  brother  is  guilty  but  the  person  who  applies  to  him.     But 
I  this  can  ot  be  true  :    For  in  such  a  case  he  would  not  be  ab'*  to  prove  to 
I     I  the  church,  or  any  one,  that  his  brother  has  been  g>iilty  of  any  fault  ;  and 
\     i   therefore  has  no  right  to  take  one  or   two   more  to  deal   with  him,  or  to 
\  speak  of  it  to  any  person  in  the  world.     It   must  remain  a  secret  between 
,        /-him  and  his  brother  ;  and  to  tell  it  to  others  would  be  a  violation  of  the  law 
/      f  of  love,  and  a  real  slander  ;  and  would  expose  himself  to  suffer  as  a  slanderer 
1      /  of  his  brother,  having  spread  an  evil  repoi-t  of  him,  which  he  cannot  prove. 
Therefore,  in  the  case  of  a  trespass  mentioned  by  Christ  in  this  passage,  it 
is  supposed  that  it  can  be  proved  by  other  witnesses  than   him   who  tells 
him  his  fault,  or  those  whom  he  takes  with  him  in  the  second  step  ;  other- 
wise he  cannot  take  such  a  step  ;  and  it  is  so  secret  that  though  he  knew 
the  fact  to  be  true,  he  may  not  speak  of  it  to  any  one ;    and  cannot  be  a 
matter  of  public  discipline. 

If  it  be  asked.  What  an  offended  brother  can  do  in  such  a  ease  ?  The 
answer  is  plain  and  easy.  He  ought  to  deal  with  his  faulty  brother  pri- 
vately, and  try  to  convince  and  awaken  his  conscience,  and  bring  him  to 
repentance.  But  if  he  remain  obstinate,  he  must  leave  the  matter  in 
secret  till  the  day  of  judgment,  and  continue  to  treat  his  brother  before 
the  world,  and  in  the  church,  as  visibly  in  good  standing,  and  a  visible 
fhri.stian,  as  he  really  js,^  whatever  be  the  secret  sins  of  which  he  is  guilty. 


Chap.  V.         Of  a  Christian  Church.  359 

in  the  following  words  :  *'  I  have  written  unto  you,  not  to 
keep  company,  if  any  man  that  is  called  a  brother  be  a 
fornicator,  or  covetous,  or  an  idolater,  or  a  railer,  or  a 
drunkard,  or  an  extortioner,  with  such  an  one,  no  not  to 
eat."* — And  to  the  same  purpose  he  says  again :  "  Now 
we  command  you,  brethren,  in  the  name  of  our  Lord 
Jesus  Christ,  that  ye  withdraw  yourselves  from  every 
brother  that  walketh  disorderly,  and  not  after  the  tradi- 
tion which  ye  received  of  us.  And  if  any  man  obey  not 
our  word  by  this  epistle,  note  that  m..n,  and  have  no 
company  with  him,  that  he  may  be  ashamed."!  J^i^e 
Jews  avoided  the  company  of  heathens  and  publicans, 
and  did  not  eat  their  common  meals  with  them.  And  in 
the  above  passage,  Christ  commands  the  members  of 
his  churches  to  treat  those  who  will  not  hear  the  church, 
in  the  same  manner.  And  the  same  thing  is  enjoined 
by  St.  Paul,  when  he  commands  the  church  at  Coriiuh 
not  to  keep  company  with  such,  no  not  to  eat.  He  tells 
them  he  did  not  forbid  their  keeping  company  with  ttie 
wicked  men  of  the  world  ;  for  this  would  be  inconsistent 
W'ith  their  living  in  the  world.  But  if  he,  who  had  the 
name  of  a  christian  brother,  transgressed  the  rules  of 
Christ,  and  fell  from  his  profession,  they  should  re- 
nounce him,  and  not  only  exclude  him  from  the  privi- 
leges of  a  visible  christian  in  the  church  ;  but  treat  him 
with  peculiar  neglect  and  slight,  and  avoid  his  company 
at  all  times,  and  never  50  much  as  eat  with  him  at  a  com- 
mon table  ;  as  suited  to  keep  in  his  view  his  character  and 
situation  in  the  sight  of  christians,  and  to  excite  those 
feelings,  and  that  shame,  which  tended  to  bring  him  to 
repentance. 

Such  a  treatment  of  an  excommunicated  person  is 
proper  and  necessary,  in  order  to  answer  tiie  ends  of  the 
censures  of  the  church,  so  as  to  have  their  desired 
effect.  By  this  their  authority  is  exercised,  maintained 
and  kept  in  view,  and  their  particular  abhorrence  of  the 
character  and  conduct  of  the  censured  person  is  con- 
stantly expressed  to  him,  and  to  the  world  ;  and  the 
distinction  between  him  and  those  who  are  in  good 
standing,  and  his  awful  situation,  is  made  manifest  in  all 
their  conduct  towards  him  :  And  it  is  suited  constantly 
»  1  Cor.v.  II.  t  2  Thesi.  ui.  6,    1*. 


SCO  The  Scripture  Discipline ^  ^c.         Part  II. 

to  afFcct  and  impress  his  mind,  to  give  him  uneasiness 

in  his  situation,  to  make  him  ashamed,  and  bring  him  to 

repuitanct. — Thus  the  salutary  ends  of  the  censures  of 

tbt  chuich  are  in  this  nay  answered,  both  with  respect 

to  the  church,  the  excommunicated  person,  and  the  world. 

VII.  The  l)rother  who  commits  a  fault,  by  which 
he  iaiis  under  the  censure  of  the  church,  may  be  restor- 
ed to  good  standing  again,  by  reformation,  a  public  con- 
fession, and  profession  of  repentance,  and  not  without 
this. 

Some  have  thought  that  a  confession  before  the 
church  only  is  sufficient  in  order  to  a  person's  being 
restored  to  good  standing  ;  and  that  this  is  all  that  can 
be  reasonably  required.  But  it  ought  to  be  considered, 
that  the  ( hurch  is  a  public  society,  a  city  set  on  a  hill, 
\\  hich  cannot  be  hid  ;  and  their  light  is  to  shine  before 
others.  When  a  christian  falls  from  his  profession  in 
his  conduct,  he  puts  out  his  light  before  others,  as  well 
as  in  the  sight  of  the  church,  and  cannot  recover  it,  and 
cause  it  to  shine  again,  but  by  a  profession  of  repentance, 
and  condemnation  of  himself,  before  them,  or  in  their 
sight.  And  a  true  penitent  will  desire  to  do  this  before 
all  to  whom  the  knowledge  of  his  crime  may  have 
come,  and  wish  all  may  know  that  he  does  repent.  A 
contrary  disposition  to  this  is  found  only  in  the  impeni- 
tent. 

VIII.  It  is  to  be  observed,  that  Jesus  Christ  has 
pot  given  to  his  church  any  authority  to  inflict  any  cor- 
poreal punishment  on  men  for  disobedience  to  his  laws  ; 
to  imprison  or  fine  them,  or  subject  them  to  any  worldly 
inconvenience,  except  what  is  implied  in  casting  them 
out  of  the  church,  and  treating  them  in  the  manner  men- 
tioned above. 

All  that  has  been  done  of  this  kind  in  the  christian 
world,  by  the  professed  followers  of  Christ,  has  been  an 
abuse  and  violation  of  the  laws  of  Christ,  and  has  pro- 
ceeded wholly  from  an  antichristian  spirit.  The  king- 
dom of  Christ  is  in  this  respect,  as  well  as  others,  not  of 
this  Ivor  Id. 

IX.  On  the  whole,  it  is  observable,  that  the  preva- 
lence of  the  spirit  of  christian  love  is  necessary  in  order 
to  the  proper  and  useful  practicQ  of  discipline  in  the 


Chap.  VI.  On  Christian  Practice.  361 

churches  of  Christ.  Christ  and  his  apostles  have  insist- 
ed much  on  this,  as  that  without  which  the  laws  of  Christ 
cannot  be  obeyed  in  any  degree.  It  is  this  alone  by  which 
the  disciples  and  church  of  Christ  are  to  be  distinguish- 
ed from  the  men  and  the  societies  of  the  world.  "  By 
this  shall  all  men  know  that  ye  are  my  disciples,  if  ye 
ha\'e  love  one  to  another.  "*  Where  a  spirit  of  true 
christian  love  prevails,  it  will  be  natural  and  easy  to  obey 
the  laws  of  Christ  respecting  the  discipline  to  be  exer- 
cised in  his  church  ;  it  will  appear  important  and  neces- 
sary that  these  laws  should  be  observed  and  executed 
with  great  care  and  strictness  :  And  the  good  effect  will 
be  apparent.  By  this  the  church  will  edify  itself  in  love, 
and  become  "  fair  as  the  moon,  clear  as  the  sun,  and 
terrible  as  an  army  with  banners."  And  when  this 
spirit  of  christian  love  is  not  in  exercise,  the  proper 
practice  of  discipline  will  not  take  place  ;  and  all  at- 
tempts to  practise  it  will  proceed  from  selfishness,  pride 
and  a  worldly  spirit,  and  promote  confusion,  divisions 
and  contention,  rather  than  peace  and  edification,  which 
has  been  verified  in  too  many  instances. 


CHAP.  VI. 

ON    CHRISTIAN    PRACTICE. 

EVERY  doctrine  which  comes  into  the  system  of 
truth,  exhibited  in  divine  revelation,  and  which  has  been 
brought  into  view,  in  the  preceding  work,  is,  in  a  great- 
er or  less  degree,  practical  ;  and  the  whole,  considered 
in  a  collective  view,  do  lead  to,  and  involve  every  thing 
essential  in  the  whole  system  of  christian  exercise  and 
practice,  which  consists  wholly  in  practising  the  truth, 
or  \^'alking  in  the  truth,  f  This  will  therefore  serve  as 
an  help  and  guide  in  the  brief  delineation  of  this,  which 
is  now  proposed. 

The  temper  and  exercises  of  a  christian,  which  take 
place  in  the  view  of  revealed  truth,  have  been  in  some 
measure  brought  into    view  and    described    already. 

•  John  xiii.  2.5.  \  John  iii,  21-   2  John  4.     3  John  3,  4. 


362  On  Christian  Practice.  Part  II. 

They  conbist  summarily  and  most  essentially  in  lo'oe  : 
In  loving  God  with  all  their  heart ;  and  loving  their 
neighbour  as  themselves.  Christian  practice  consists  iii 
expressing  and  acting  out  this  affection,  on  all  occa- 
sions, in  every  suitable  way,  in  obedience  to  all  the  holy 
laws  of  God.  The  cliristian  owes  perfect  obcdiei),ce  at 
all  times,  as  he  always  did  before  he  was  a  chrio'^ii.  and 
which  all  men  do.  His  becoming  a  christian,  and.  ob- 
taining pardon  and  the  divine  favour,  is  so  far  from 
freeing  him  from  obligation  to  obey  the  laws  of  God 
penectly,  that  his  obligation  to  this  is  hereby  greatly 
increased. 

There  is  no  real  obedience,  or  any  thing  morally  good 
or  evil  in  mere  words  and  external  actions,  considered 
as  unconnected  with  the  heart,  and  aside  from  the  mo- 
tives and  affections  of  which  they  are  the  fruit  a  id  ex- 
pression ;  for  all  obedience  and  virtue  consist  in  the 
disposition  and  exercises  of  the  heart ;  and  in  the  ex- 
Dressions  and  exertions  of  it,  in  w  )ras  and  external  ac- 
tions  :  And  when  the  latter  are  not  '.he  fruit  and  genuine 
expressions  of  the  former,  whatever  they  may  be,  there 
is  no  holiness  or  moral  good  in  them.  And  when  thev 
are  the  fruit  and  production  of  a  wrong  and  sinful  dis- 
position, motives  and  exercises  of  heart,  they  are  bad 
fruit,  and,  considered  in  this  connection,  are  sinful. 
This  is  expressly  asserted  by  Christ:  "Either  make 
the  tree  good,  and  his  fruit  good  ;  or  else  make  the  tree 
corrupt,  and  his  fruit  corrupt.  A  good  man,  out  of  the 
good  treasure  of  his  heart,  bringeth  forth  good  things  : 
And  an  evil  man,  out  of  the  evil  treasure,  bringeth  forth 
evil  things."*"  The  external  appearances  and  expressions, 
in  words  and  conduct,  of  both  of  them,  in  some,  yea, 
many  instances,  may  be  the  same,  or  so  much  alike,  in 
the  view  of  man,  as  not  to  be  distinguished.  Bnt  those 
of  the  one  are  good,  as  they  proceed  from  a  good  heart, 
and  are  the  proper  expression  of  his  true  benevolence 
and  goodness.  Those  of  the  other  are  evil,  as  they  pro- 
ceed from  an  evil  heart,  and  are  the  fruit  and  effect  of 
selfish  motives,  or  of  self  love  ;  and  all  the  appearance 
they  have  of  the  contrary  is  nothing  but  falsehood  and 
hypocrisy. 

•  Matt.  xii.  35,  35, 


Chap.  VI.  On  Christian  Practice.  363 

Mankind  in  their  state  of  depravity  and  blindness  are 
liable  to  make  great  mistakes,  not  only  \\\\\\  respect  to 
real  holiness  of  heart,  in  what  it  consists  ;  but  as  to  the 
way  and  manner  in  which  an  honest  and  good  heart  is  to 
be  expressed  in  words  and  actions  ;  and  therefore  stand 
in  need  of  particular  instruction  and  direction  with  re- 
gard to  th?s.  God  has  been  pleased  to  furnish  man  with 
direction,  in  the  revelation  which  he  has  given,  and  has 
abundantly  taught  us  how,  and  in  what  manner  we  are 
to  express  that  love,  in  which  all  holiness  consists,  and 
what  are  the  natural  effects  of  it,  in  words  and  actions, 
on  different  occasions,  and  towards  different  objects. 
This  is  done  more  summarily  in  the  ten  commandments 
spoken  from  Mount  Sinai  by  God  himself,  in  the  au- 
dience of  all  the  people  of  Israel,  and  afterwards  written 
by  him  on  two  tables  of  stone.  But  this  is  more  par- 
ticularly taught  and  explained,  by  numerous  precepts 
respecting  our  conduct  on  various  occasions,  and  tow^ards 
different  objects  and  persons  ;  and  by  the  history  and 
example  of  good  men  ;  and  especially  by  the  precepts 
and  example  of  Christ. 

By  these,  the  conduct  which  is  a  proper  expression  of 
love  to  God  and  to  our  neighbour,  including  ourselves, 
is  so  particularly  delineated,  that  they  who  are  under  the 
influence  of  this  love  are  not  exposed  to  make  any  great 
mistakes  ;  but  will  be  directed  and  excited  to  all  chris- 
tian practice,  in  each  branch  of  it. 

I.  Christian  practice,  as  it  more  immediately  respects 
God,  and  the  things  of  the  invisible  world,  which 
is  the  practice  of  piety,  consists  chiefly  in  the  following 
things : 

] .  A  public  profession  of  a  belief  of  the  great,  impor- 
tant truths  and  doctrines,  contained  in  divine  revelation, 
and  sincere  approbation  of  them ;  a  profession  of  repent- 
ance and  faith  in  Jesus  Christ :  and  that  we  do  dedicate 
and  devote  ourselves  to  his  service,  submitting  to  him 
as  our  Lord  and  Saviour ;  promising  to  obey  all  his 
commands,  and  attend  upon  all  his  ordinances  :  At  the 
same  time,  professing  love  to  the  visible  disciples  of 
Christ,  and  a  desire  to  join  to  a  society  of  such,  who  are 
mutually  engaged  to  promote  the  cause  and  kingdom  of 
Christ  in  the  world,  and  maintain  his  worship  and  ordi- 


364'  On  Christian  Practice.  Part  IL 

nances,  in  a  way  which  is  agreeable  to  our  jiidguient, 
and  conscience.  Such  a  public  profession  is  due  to 
God,  and  no  man  can  properly  honour  Christ  \\  iihout 
it ;  and  is  therefore  the  natural  expression  of  love  to 
God,  and  the  spirit  of  true  piety.  This  therefore  has 
been  required  and  practised  in  all  ages,  under  the  Old 
Testament  and  the  New,  as  the  only  way  in  which  a 
visible  church  has  existed  in  the  world,  or  can  exist. 
This  is  expressed  in  scripture  in  the  following  words  : 
"  Ye  stand  this  day  all  of  you,  before  the  Lord  your 
God  ;  that  thou  shouldst  enter  into  covenant  with  the 
Lord  thy  God,  and  into  his  oath,  which  the  Lord  thy 
God  maketh  with  thee  this  day."*-  1  will  pour  my 
Spirit  upon  thy  seed,  and  my  blessing  upon  thine 
offspring.  And  they  shall  spring  up  as  among  grass, 
as  willows  by  water- courses.  One  shall  say,  lam  the 
Lord's  ;  and  another  shall  call  himself  by  the  name  of 
Jacob  :  And  another  shall  subscribe  with  his  hand  unto 
the  Lord,  and  surname  himself  by  the  name  of  Israel. "f 
"Then  they  that  gladly  received  the  word  were  baptiz- 
ed :  And  the  same  day  there  were  added  unto  them, 
about  three  thousand  souls.  And  the  Lord  added  to  the 
church  daily ^  such  as  should  be  saved.  And  believers 
were  the  more  added  to  the  Lord^  multitudes,  both  men 
and  women.  And  much  people  was  added  unto  the 
Lord.  And  he  answered  and  said,  I  believe  that  Jesus 
is  the  Son  of  God."$  "He  that  believeth,  and  is  bap- 
tized, shall  be  saved. "§  Baptism  necessarily  implies 
such  a  profession,  and  an  express  engagement  to  obey 
and  serve  Jesus  Christ. 

2.  If  a  person  has  not  been  baptized  in  his  infancy^ 
a  submission  to  this  commanded  rite  is  required  of  him, 
as  a  christian,  without  which  no  profession  of  faith  and 
obedience  to  Christ,  is  to  be  considered  as  credible,  or 
can  constitute  him  a  visible  christian.  If  he  has  been 
baptized  in  his  infancy,  and  so  made  a  visible  member 
of  the  church,  in  the  sense  explained  above,  his  appro- 
bation of  this,  and  of  all  that  is  implied  in  it,  must  be 
expressly  or  implicitly  declared  in  the  public  profession 
which  he  makes.     And  when  such  a  professor  who  is 

•  Deut.  xxix.  10, 12.        f  I^a.  xliv.  3,  4,  5.        %  Acts  ii.  41,  47.  V.  14. 
viii,  37.  xi.  24.  §  Mark  xvi.  16. 


Chap.  Vf.  On  Christian  Practice.  365 

baptized,  and  a  visible  member  of  a  church,  has  child- 
ren, he  is  required  to  offer  and  dedicate  them  to  Christ 
in  baptism,  and  promise  to  bring  them  up  in  the  nurture 
and  admonition  of  the  Lord.  This,  and  his  faithful  per- 
formance of  his  engagements  in  this  transaction,  is  an 
important  part  of  the  practice  of  piety,  and  the  dury 
which  he  owes  to  Christ,  which  at  the  same  time  is  a 
duty  which  he  owes  to  his  children,  and  to  the  church. 

3.  A  serious,  devout,  and  constant  attendance  on  all 
the  religious  institutions  of  Jesus  Christ,  is  an  important 
port  of  christian  practice.     These  are  public   worshij)  ; 
consisting  in  prayer,  singing  praise  to  God,  and  hearing 
the  word  preached.     Attending  on  the   Lord's  supper, 
whenever  it  is  administered  in  the  church  to  which  he 
belongs.     A  careful  and  strict  observation  of  the  chris- 
tian Sabbath,  in  abstaining  from  all  secular  business,  la- 
bour or  recreation  ;  except  that  which  is  of  real  necessi- 
ty ;  and  works  of  charity  and  mercy  ;   and  devoting  the 
whole   day  to  religious  exercises,   in  public  and  more 
privately.     This  is  an  important  part  of  the  practice  of 
christian  piety  ;  arid  every  branch  of  the  christian's  ex- 
ercise of  piety   will   commonly  keep  pace  with  his  ob- 
servation of  the  Sabbath.     If  a  christian  feels  in   any 
good  measure  as  he  ought  to  do,  this  will  be  a  high  day 
with  him,  as  in  a  peculiar  manner  consecrated  to  the 
honour  and  service  of  Christ.     He  is  ready  to  welcome 
it,  on  every  return  of  it,  with  peculiar  satisfaction  and 
joy;    and  be  concerned  to  order  his  worldly  circum- 
stances and  business,  so  as  to  have  the  least   possible 
interruption,  in  the  duties  of  the  Sabbath.     Thus  he 
will  turn  away  his  foot  from  the  Sabbath,  from  doing  his 
worldly  pleasure  on  God's  holy  day  ;    and  will  call  the 
Sabbath  a  delight,  the  holy  of  the  Lord,  and  honourable  ; 
and  will  conscientiously  honour  him,  not  doing  his  own 
ways,  nor  finding  his  own  pleasure,    nor  speaking   his 
own  words.* 

4.  A  free  and  cheerful  contribution  for  the  support 
pfthe  gospel  and  public  religion,  according  to  hisabihty, 
and  opportunity,  is  a  necessary  part  of  the  piactice  of  a 
christian.  This  cannot  be  maintained  and  supported, 
according  to  the  institution  of  Christ,  without  cost  and 
VOL.  ir.  47 

•  Isaiab  IvUi.  fS. 


366  On  Christian  Practice.        Part  II. 

expense,  and  the  Lord  Jesus  Christ  has  ordained,  that 
they  who  preach  the  gospel,  should  live  of  the  gospel.  *^ 
Love  to  God,  and  divine  institutions,  and  a  regard  for 
the  honour  of  Christ,  will  open  the  heart  of  a  christian  ; 
and  he  will  be  ready  to  contribute  liberally  for  the  sup- 
port of  the  gospel,  and  will  much  rather  retrench  his 
expenses  in  other  things,  than  fall  short  of  his  duty  in 
this,  which  he  will  consider  as  a  privilege,  rather  than  a 
burden.  And  it  is  the  duty  of  every  christian,  to  make 
all  those  exertions,  and  be  at  all  the  expense,  which 
may  be  necessary  to  spread  and  propagate  the  gospel,  to 
those  who  have  not  enjoyed  it,  according  to  his  oppor- 
tunity, capacity  and  ability,  to  promote  such  an  impor- 
tant design. 

5.  A  serious,  pious  manner  of  conversation,  which  is 
the  proper  effect  and  expression  of  a  belief  of  the  great 
truths  of  Christianity,  and  a  sense  of  their  importance 
and  excellence  ;  being  ready  to  speak  and  hear  of  the 
thiriiJ:s  of  religion  on  all  proper  occasions  ;  speaking  of 
God,  his  works,  and  ways,  and  institutions,  and  the 
things  of  the  invisible,  eternal  world,  as  being  realities, 
and  with  becoming  reverence  and  solemnity  ;  and  care- 
fully avoiding  all  vain,  trifling  conversation.  *'  Let  no 
corrupt  communication  proceed  out  of  your  mouth,  but 
that  which  is  good  to  the  use  of  edifying,  that  it  may 
minister  grace  unto  the  hearers. "f 
•  6.  The  christian  ought  to  give  great  and  constant  at- 
tention to  his  Bible,  reading  and  studying  it  daily,  that 
he  may  know  what  is  the  will  of  God  there  revealed, 
and  understand  the  important  truths  it  contains,  and 
that  they  may  be  more  and  more  impressed  on  his  mind, 
and  be  plain  and  familiar  to  him.  "  His  delight  is  in 
the  law  of  the  Lord,  and  in  his  law  doth  he  meditate  day 
and  night."J  And  he  will  be  disposed  to  improve  all 
the  advantages  and  helps  which  are  in  his  reach  to  un- 
derstand the  scriptures,  and  make  advances  in  divine 
knowledge,  both  by  reading  the  writings  of  those  who 
have  expiaiiiCd  the  scriptures,  and  inculcated  the  doc- 
trines and  duties  of  Christianity  ;  and  by  conversation 
with  those  from  whom  he  may  hope  to  get  instruction. 
In   this,-  and   in  his  devotions,  he  spends  all  the  time 

•  1  Cor.  Jx.  14,  f  Eph.  iv.  29  t  Psal.  i.  2. 


Chat.  VI.  On  Christian  Practice.  367 

which  can  be  spared  from  his  particular  worldly  busi- 
ness and  calling",  and  for  which  the  Sabbath  gives  him 
special  advantages. 

7.  The  pious  education  of  children,  and  of  all  who 
are  under  his  care,  is  a  duty  comprehended  in  the  prac- 
tice of  piety.  This  consists  in  family  government,  and 
giving  them  religious  instruction,  at  all  proper  opportu- 
nities, and  in  advising,  exhorting  and  admonishing  them 
respecting  their  religious  exercises  and  conduct.  This 
was  strictly  enjoined  on  the  children  of  Israel,  as  has 
been  particularly  observed  in  a  former  chapter  ;  and 
is  implied  in  St.  Paul's  direction  to  christian  parents  to 
bring  up  their  children  in  the  nurture  and  admonition 
of  the  Lord. 

8.  Prayer,  or  devotion,  is  a  great  and  important 
branch  of  christian  exercise  and  practice,  and  is  the  con- 
stant employ  of  a  pious  heart,  and  essential  to  true  Chris- 
tianity. This  comprehends,  adoration,  confession,  pe- 
tition, thanksgiving  and  praise  ;  of  all  which  God  the 
Father,  Son,  and  Holy  Ghost,  is  the  immediate  object. 
Adoration  consists  in  thinking  and  speaking  of  the  di- 
vine perfections,  character  and  works,  in  devout  ad- 
dresses to  Him.  And  as  this  is  to  be  done  with  venera- 
tion, and  a  sense  and  acknowledgment  of  the  divine 
worthiness,  excellence,  and  glory,  consisting  and  ap- 
pearing in  these,  which  is  praise  :  Therefore,  adoration 
and  praise  are  not  to  be  distinguished,  so  as  to  be  consid- 
ered distinct  and  separate  from  each  other.  Confession 
consists  in  an  acknowledgment  made  to  God  of  our  sins, 
unworthiness,  guilt  and  misery  ;  and  of^our  absolute  de- 
pendance  on  God  for  every  good.  And  profession  may 
be  considered  as  implied  in  this,  of  repentance,  and  de- 
pendance  on  God  for  pardon  and  all  the  good  we  want, 
in  a  belief  and  approbation  of  the  truths  contained  in  di- 
vine revelation.  Petition,  is  making  request  to  God, 
and  asking  for  the  good  things  which  we  want  and  de- 
sire for  ourselves,  or  others,  or  for  any  good  which  ap- 
pears to  us  desirable,  and  not  contrary  to  the  revealed 
will  of  God  to  grant  or  do.  Which  petitions  are  al- 
ways to  be  made  with  an  unreserved,  absolute  resigna- 
tion to  the  will  of  God.  Thanksgiving  consists  in  ex- 
pressing our  gratitude  to  God,  for  all  the  expressions 


368  On  Christian  Practice.  Part  II. 

and  exercises  of  his  bentvolence,  wliich  come  within 
our  view  :  For  benevolence  or  goodness  expressed  is 
the  only  object  or  ground  of  true  gratitude,  wherever  it. 
appears,  and  w  hocN  er  be  the  subjects  of  it  ;  and  howev- 
er it  may  be  abused  and  per\erted  by  individuals,  and 
turned  into  the  greatest  evil  to  them. 

Prayer,  taken  in  this  large  sense,  as  comprehending 
all  tiiis,  even  the  whole  that  is  implied  in  addressing 
God  and  holding  intercourse  with  him,  in  secret,  pri- 
vate or  public,  is  much  spoken  of  m  scripture,  and  re- 
commended by  many  precepts,  and  examples  of  pious 
men,  and  of  Jesus  Christ  himself.  He  spake  a  parable 
to  show,  that  men  ought  always  to  pray,  and  not  to  faint, 
and  to  encourage  them  to  do  it.*  And  we  are  com- 
manded, in  cucry  things  by  prayer  and  supplication,  with 
thanksgiving,  to  let  our  requests  be  made  known  to 
God.  "  To  pray  without  ceasing  :  To  pray  always, 
^vith  all  prayer  and  supplication  in  the  spirit,  watching 
thereunto  v\ith  all  perseverance."  And  the  greatest  mo- 
tive;- and  encouragement  to  prayer  that  are  possible,  are 
exhibited  in  divine  revelation,  both  by  precept,  exam- 
ple and  promises  ;  of  which  every  one  must  be  sensible 
who  is  weJi  acquainted  with  the  Bible.  It  is  therefore 
thought  needless  to  go  into  particulars  to  prove  or  illus-* 
trate  this. 

Tiie  christian  is  always  near  the  throne  of  grace.  God 
represents  his  ear  as  always  open  to  the  cry  of  them 
who  look  to  him,  and  trust  in  him.  The  Mediator  has 
opened  the  m  ay  of  access  to  God,  for  sinners,  and  bid 
them  ask  all  good  things  in  his  name  ;  and  promises 
that  thtey  shall  be  heard,  and  have  their  petitions  granted. 
Therefore,  we  ma\  have  free  access  to  God,  on  all  oc- 
casions, and  at  all  times,  and  we  may  pray  always,  with 
all  prayer;  and  tliis  is  both  the  duty  and  interest  of  a 
chrisitian.  Wherever  he  is,  whatever  be  his  circum- 
stances and  business,  his  heart  may  rise  to  God  in  any 
part  of  de\otion,  petition,  thanksgiving,  praise,  &c. 
in  desultory  ejaculations,  and  he  pour  out  his  heart  be- 
fore God,  in  g!  oanings  which  cannot  be  uttered  in  words. 
With  this  sort  of  prayer,   evciy  christian  is  acquainted  5 

*  Ltike  xyiii,  1,  &c, 


Chap.  VI.  On  Christian  Practice*  369 

and  the  higher  he  rises  in  the  exercise  of  Christianity, 
the  more  he  practises  it. 

Set  times  of  secret  prayer,  also,  come  into  the  prac- 
tice of  a  christian  ;  when  he  retires  from  the  world,  and 
out  of  the  sight  of  men,  and  summonses  his  heart  to  at- 
tention to  the  worship  of  God  in  secret.  Of  this  par- 
ticular kind  of  prayer,  Christ  speaks  in  the  following 
words  :  "But  thou,  when  thou  prayest,  enter  into  thy 
closet,  and  when  thou  hast  shut  thy  door,  pray  to  thy 
Father  which  is  in  secret,  and  thy  Father  who  seeth  in 
secret,  shall  reward  thee  openly."^  It  is  plain,  that 
Christ  speaks  here  of  personal  prayer,  in  distinction  from 
that  which  is  social.  No  christian  can  live  comfortably 
or  as  he  ought,  without  the  daily  practice  of  this  sort  of 
prayer.  It  is  suited  to  keep  religion  alive  in  his  heart. 
He  has  many  wants  and  particular  concerns  between 
God  and  his  soul,  which  cannot  be  expressed  in  social 
worship,  which  it  is  highly  proper  and  greatly  beneficial 
for  him  to  express  before  God  in  secret,  where  he  may 
do  it  with  unrestrained  freedom. 

Social  prayer  is  also  a  duty,  in  which  christians  join 
with  each  other  in  worshipping  God,  in  a  greater  or  less 
nimiber,  more  publicly  or  less,  according  to  their  par- 
ticular connections,  and  special  occasions.  It  is  highly 
proper,  and  greatly  beneficial,  that  each  family  should 
practise  social  worship  together,  and  as  a  family  daily,  and 
in  a  constant,  uninterrupted  course.  They  have  many 
family  wants,  mercies  and  afflictions,  which  are  chang- 
ing, and  may  be  renewed  from  day  to  day,  and  which 
call  for  particular  acknowledgment,  confessions  and  pe- 
titions, which  cannot  be  so  properly  made  in  any  other 
way,  but  by  the  family  uniting  together,  morning  and 
evening,  in  social  worship.  And  this,  when  properly 
practised,  tends  to  keep  up  a  view  and  sense  of  the 
things  of  religion,  in  the  members  of  the  family,  and  to 
solemnize  and  quicken  all  of  them.  And  it  cannot  be 
conceived  how  parents  and  heads  of  families  can  proper- 
ly educate  their  children,  and  those  of  whom  they  have 
the  care,  in  the  nurture  and  admonition  of  the  Lord,  and 
treat  them  in  the  best  manner  that  tends  to  form  them 
to  piety  and  religion,  if  they  do  not  pray  daily  with 
♦  Matt.  vi.. 


370  On  Christian  Practice.  Part  II. 

them  and  for  them,  in  this  social  way  ;  joining  the  seri- 
ous reading  of  the  scriptures  with  their  devotions. * 

A  number  of  instances  of  our  Saviour's  pra  ing  with 
his  disciples,  which  were  his  family,  are  mentioned;  and 
there  is  no  reason  to  think,  these  were  the  only  instances; 
but  they  are  so  related,  that  it  is  reasonable  to  conclude, 
that  this  was  his  constant  practice. f  The  Apostle  Pdul, 
when  he  presents  salutation  to  christians,  frequently 
mentions  and  salutes  the  churches  in  their  houses,  by 
which  he  means  the  members  of  christian  families. 
They  are  little  churches^  when  they  unite  in  daily  wor- 
ship, and  reading  the  holy  scriptures  ;  and  proper  in- 
struction, order  and  discipline  are  maintained  :  And  are 
little  nurseries,  from  whence  more  large  and  extensive 
churches  are  supplied  and  supported.  But  the  families, 
in  which  there  is  no  religious  v\'orship  practised,  make  a 
contrary  appearance,  and  have  a  contrary  tendency,  even 
to  demolish  the  church  and  root  out  religion ;  and  are 
too  commonly  the  places  of  irreligion  and  vice. 

It  is  also  agreeable  to  the  nature  and  dictates  of  the 
christian  religion,  that  persons  of  different  ages  and  sex- 
es, should  unite  and  form  themselves  into  different  soci- 
eties, and  meet  together  at  times  and  places  upon  which 
they  shall  agree,  as  most  convenient  for  prayer  and  relig- 
ious conversation,  or  reading  the  word  of  God,  or  books 
suited  to  instruct  and  excite  them  to  their  duty.  This 
tends  to  promote  religion,  to  keep  up  a  sense  of  it  on  the 

*  Devout  singing  in  families  seems  to  be  a  proper  part  of  family  wor- 
ship. It  has  been,  and  now  is,  priictised  by  many  devout  families.  Chris- 
tians are  directed  to  sing  psalms  and  hymns  ;  and  they  doubtless  did  it  in 
tlieir  families,  as  well  as  more  publicly.  They  taught  and  admonished 
one  another  in  psalms  and  hymns,  and  spiritual  songs,  singing  with  grace 
in  their  hearts  to  the  Lord.  Col.  iii.  16.  Paul  and  Silas  prayed,  and  sang 
praises  unto  God,  when  only  they  t^o  worshipped  together  in  prison. 
Where  this  is  wholly  neglected  in  families,  their  worship  appears  to  be 
defective.  And  doubtless,  when  religion  shall  appear  in  the  true  spirit 
and  lustre  of  it  in  families,  singing  in  a  sweet,  harmonious  manner,  will  be 
one  part  of  their  daily  worship.  It  is  owing  to  a  defect  in  the  education 
of  children,  that  they  are  not  all  taught  to  sing  when  young.  If  proper 
attention  were  paid  to  this,  there  would  be  but  few,  if  any,  unable  to  sing 
so  as  to  add  to  tlie  music  and  Jiarmony.  And  cliildren  would  be  trained 
xip  in  families,  so  as  to  be  able  to  join  with  others  in  this  part  of  public 
worship,  and  render  it  more  universal,  beautiful  and  melodious,  arid  more 
becoming  a  christian,  worshipping  assembly.  In  the  millennium,  children 
will  sing  Hosan'nas  to  the  Son  of  David,  not  only  in  public,  but  in  families, 
w  hen  all  will  join  with  one  heart,  and  one  mouth,  to  sing  praises  unto  God. 

I  Lukeix.l8,  28.  xi.l. 


Chap.  VI.  On  Christian  Practice,  371 

mind,  and  to  unite  the  hearts  of  christians  one  to  another, 
and  direct  and  quicken  tliem  in  relative  duties.  Thus 
young  men  may  form  themselves  into  a  society,  to  meet 
frequently  for  those  purposes  ;  and  young  women  by 
themselves.  And  elderly  men,  by  themselves,  and  wo- 
men apart  by  themselves.  Or  societies  of  males  in  gen- 
eral, older  and  younger,  may  meet  by  themselves,  and 
females  of  every  age  apart  in  a  distinct  society  :  Or  both 
males  and  females  may  meet  together  in  different  neigh- 
bourhoods, when  it  can  be  done  under  proper  regula- 
tions, and  may  be  found  most  convenient.  It  is  easy 
to  see  that  such  societies,  under  good  regulations,  tend 
to  promote  religion,  union  and  good  order  among  chris- 
tians. And  it  has  been  found  by  experience,  that  revi- 
vals of  religion  have  actually  produced  this  effect,  and 
led  people  to  form  into  praying  societies  of  this  kind ; 
which,  when  properly  conducted,  have  proved  salutary 
and  profitable. 

The  prayers  and  devotions  of  public  worship  are  to 
be  constantly  attended  with  a  serious  and  decent  be- 
haviour, so  as  not  to  disturb,  but  promote  and  assist 
others,  in  this  part  of  pulilic,  solemn  devotion.  The 
constant  practice  of  secret,  family,  and  other  social 
prayer,  which  has  now  been  mentioned,  is  suited  to  pre- 
pare for  this  more  public  and  solemn  worship.  *'  Keep 
thy  foot  when  thou  goest  to  the  house  of  God,  and  be 
more  ready  to  hear,  than  to  offer  the  sacrifice  of  fools."* 
*'  Even  them  will  I  bring  to  my  holy  mountain,  and 
make  them  joyful  in  my  house  of  prayer  :  For  mine 
house  shall  be  called  an  house  of  prayer  for  all  people."t 
**  Now  Peter  and  John  went  up  together  into  the  tem- 
ple, at  the  hour  of  prayer,  being  the  ninth  hour."! 
'  "  And  the  inhabitants  of  one  city  shall  go  to  another, 
saying.  Let  us  go  speedily  to  pray  before  the  Lord^  and 
to  seek  the  Lord  of  hosts  :  I  will  go  also.  Yea,  many 
people  and  strong  nations  shall  come  to  seek  the  Lord  of 
hosts  in  Jerusalem,  and  to  pray  before  the  Lord.''^ 

9.  Fasting  is  to  be  joined  with  prayer,  at  certain 
times,  and  on  special  occasions.  Religious  fasting  con- 
sists in  abstinence  from  common  food  and  drink,  for  a 
certain  time,   longer  or  shorter,   as  shall  be  found  most 

*  Ecck  V.   1.      t  I^»''  ^vi.  7.        +  Acts  iii.  1.         §  Zech.  viii.  21,  22. 


372  On  Christian  Practice.  Part  II. 

convenient,  and  best  suited  10  answer  the  ends  of  fast- 
ing, which  are  to  promote  and  express  engagedness  of 
mind  in  prayer  and  devotion  :  especially  to  express  hu- 
miliation, contrition,  and  concern  of  mitid,  and  a  readi- 
ness to  crucify  the  flesh,  with  the  affections  and  lusts, 
and  mortify  the  body.  This  is  to  be  practised,  especial- 
ly when  under  any  particular  and  great  calamity,  spirit- 
ual or  temporal ;  or  when  such  calamity  is  threatened, 
and  persons  set  themselves  to  seek  of  God  deliverance 
from  the  evil  that  is  upon  them,  or  that  the  threatened 
evil  may  be  averted.  Also,  when  any  great  and  special 
mercy  is  to  be  sought,  it  is  proper  to  do  it  with  fasting 
and  prayer.  This  is  a  commanded  duty  ;  and  there 
are  many  instances  of  it,  as  practised  by  pious  persons, 
both  in  the  Old  and  in  the  New  Testament.  There 
are  many  instances  of  personal  fasting  recorded  in  scrip- 
ture, which  is  to  be  performed  by  single  persons,  and  is 
to  be  done  as  secretly  as  circumstances  will  permit. 
Of  this  personal  fasting  Christ  speaks,  when  he  says, 
*'  But  thou,  when  thou  fastest,  anoint  thine  head,  and 
wash  thy  face  ;  that  thou  appear  not  unio  men  to  fast, 
but  unto  thy  Father  which  is  in  secret  :  And  thy  Fath- 
er, which  seeth  in  secret,  shall  reward  thee  openly."* 
Social  fasting  and  prayer,  is  also  a  duty,  in  the  practice 
of  which  particular  families  have  sometimes  a  call  to 
join  ;  and  more  public  societies,  or  whole  churches,  as 
the  duty  may  be  pointed  out  in  divine  providence. 
Our  Saviour  supposes  it  will  frequently  be  the  duty  for 
christians  to  fast,  and  implicitly,  at  least,  enjoins  it, 
when  he  says  of  them,  "  The  days  will  come,  when  the 
bridegroom  shall  be  taken  from  them,  and  then  shall 
they  fast."t 

Before  this  account  of  the  devotion  which  is  essential 
to  the  practice  of  christians  is  dismissed,  it  v/ill  be 
proper  to  consider  the  following  question. 

Question.  It  is  granted,  that  the  scripture  reveals 
an  omniscient  and  unchangeable  God  :  And  at  the 
same  time  directs  and  commands  men  to  pray.  But 
how  these  are  consistent,  is  not  so  readily  seen.  What 
encouragement  or  reason  can  there  be  to  pray  to  an  om- 
liiscient  and  unchangeable  God  ? 

»  Matt.  vi.  17,  18.  f  Matt.  'i%.  I5i 


Chap.  VI.  On  Christian  Practice,  373 

Answer    1.     If   there   were   no   omniscient,     un- 
changeable God,  there  could  be  no  just  ground,  or  rea- 
son lor  prayer.     On  this  supposition,  there  would  be  no 
God  ;    for  none  but  an  omniscient   and    unchangeable 
Being  can  be  God.     But  if  this  were  possible,  and  God 
were  changeable,   there  would  be   no  rea  on  to  trust  in 
liim  for  any  thing  ;    because  what  he  would  be  disposed 
to  do,  and  whether  he  would  grant  any  petition  made  to 
him,  or  fulfil  any  of  his  promises,  would  be  utterly  un- 
certain ;  and,   therefore,  there  u  ould  be  no  ground  and 
encouragement  for  prayer.     Bui  if  there  could  be  any 
encouragement  to  pray  to  a  changeable  being,  and  we 
knew  he  was  able  to  grant,  and  o.  ould  give  u  hatever  we 
asked  of  him,  and  do  as   we  desired,   it  v^■ould  be  the 
greatest  presumption  to  ask  him  for  anything,  unless  we 
knew  it  was  for  our  own  good,  and  for  the  general  good, 
to  have  it  granted  :    and   so    might  set  ourselves  up  as 
judges,     directors,    and    governors    of    the   universe. 
Therefore,  the  truly  humble,  pious  person,   would  not 
dare  to  pray  for  any  thing,  if  God  were  not  omniscient 
and  unchangeable.     Hence  it  follows,  that  if  there  be 
any  reason  and  encouragement  to  pray  at  all,  it  must 
be,    because  God   is   omniscient    and   unchangeable. 
The  truly  pious  do  not  set  up  their  own  will,  or  desire 
any  petition  which  they  make  should  be  granted,  unless 
it  be  consistent  with  the  infinitely  wise,  good  and  un- 
changeable will  of  God. — To  this  they  refer  all,  and  in 
this  they  trust,  with  the  most  pleasing  confidence,  and 
say  implicitly  or  expressly,  in  all  their  petitions,  "  If  it 
be  consistent  with  thy  ini changeable,  wise  and  holy  v  ill : 
Not  our  will,  but  thine  be  done,  whatever  it  may  be." 
Any  petition  which  is  put  up  with  a  disposition  contrary 
to  this,  is  an  act  of  impiety,  ^nd  enmity  against  God. 

Answer  2.  There  is  good  reason,  and  all  desirable 
or  possible  encouragement  to  pray  to  an  oflnniscient, 
unchangeable  God.     For, 

1.  It  is  reasonable  and  proper  that  the  pious  should 
express  their  wants  and  desires  to  God,  and  their  de- 
pendence on  him,  and  trust  in  him  for  the  supply  of 
their  wants.  If  they  have  such  wants  and  such  desires, 
and  feel   their  dependence  on  God  for  a  supply,   and 

VOL.  II.  48 


374  On  Christian  Practice.  Part  II. 

trust  in  him  alone,  and  such  feeling  and  desires  be  right 
and  proper,  it  must  be  reasonable  and  proper  that  they 
should  be  expressed.  And,  indeed,  the  very  existence 
and  exercise  of  such  feelings  and  desires  are  a  kind  and 
degree  of  expression  of  them  before  God,  and  there- 
fore tlie  expression  of  them  is  essential  to  their  exist- 
ence :  And  the  more  clear,  strong  and  particular  the 
expression  of  them  is,  the  more  properly  and  the  better 
do  they  exist.  But  these  are  expressed  in  the  most 
natural  and  best  manner  in  prayer.  It  appears  from 
what  has  been  now  observed,  that  such  feelings  and  de- 
sires are  themselves  a  sort  of  mental  prayer  ;  and  it  is 
therefore  too  late  not  to  pray,  A\'hen  they  exist.  And 
the  more  particularly  and  distinctly,  and  with  the  greater 
strength  they  are  acted  out  and  expressed  in  thoughts 
ar.d  words,  in  particular  and  solemn  addresses  to  God, 
the  more  reasonable  and  proper  are  these  exercises  of 
the  mind.  Besides,  this  is  the  only  way  in  which  pious 
christians  in  this  world  can,  not  only  express  their  piety 
in  the  most  proper  manner,  but  also  pay  proper  ac- 
knowledgments to  God,  and  give  him  the  honour  due  to 
his  name. 

2.  Asking  God  for  the  favours  they  want  is  suited  to 
prepare  them  to  receive  them,  and  fit  them  for  the  mer- 
cy he  designs  to  bestow  upon  them,  so  as  to  render  it 
the  greater  and  better  to  them.  Though  God  be  un- 
changeable, the  christian  stands  in  need  of  being  chang- 
ed ;  the  change  is  therefore  to  take  place  in  him.  And 
nothing  can  be  more  suited  to  prepare  the  christian  to 
receive  good  things,  than  a  proper  asking  for  them,  and 
the  views  and  exercises  implied  in  this.  The  express- 
ing our  wants  and  our  desires  to  God,  in  a  particular 
and  solemn  apphcation  to  him.  and  our  dependance  on 
him  for  help,  and  trust  in  him,  and  our  conviction  and 
sense  of  his  sufficiency  for  us,  tends  greatly  to  strength- 
en these  views,  feelings  and  exercises  of  the  heart,  and 
to  excite  and  maintain  the  constant  exercise  of  them  ; 
and  to  form  the  mind  more  and  more  to  a  preparedness 
to  receive  them,  as  a  free  gift  from  God,  and  to  render 
the  blessings  vvhich  are  asked  more  sweet,  and  of 
greater  \\  orlh  to  the  soul.      In  this  view,   the  reasona- 


Chap.  VI.  On  Christian  Practice.  375 

bleness  of  prayer,     and    the    great  encouragement   to 
practise  it,  are  evident. 

3.  From  the  foregoing,  it  appears,  that  prayer  is  a 
real,  proper  and  necessary  mean  of  obtaining  and  re- 
ceiving blessings  from  God  ;  and  as  much  so,  as  if  he 
were  not  omniscient  and  unchangeable.  Though  God 
has  determined  to  bestow  blessings  on  men,  this  docs 
not  exclude  the  means  by  which  they  are  to  be  receiv- 
ed, but  necessarily  supposes  and  includes  them  ;  and 
prayer  is  one  of  them.  Therefore,  when  God  had  de- 
clared by  the  prophet  Ezekiel,  w  hat  blessings  he  deter- 
mined to  bestow  on  his  church  and  people,  he  neverthe- 
less said,  "  I  will  yet  for  this  be  inquired  of  by  the 
house  of  Israel,  to  do  it  for  them."* 

4.  Hence  it  appears,  that  God  hears  the  prayers  of 
his  people,  and  regards  them  as  much,  and  as  really  an- 
swers them,  aiid  they  receive  blessings  as  really  and  as 
much  by  this  mean,  and  in  answer  to  them,  as  if  he 
were  not  unchangeable.  Therefore,  there  is  as  much 
reason,  and  as  great  encouragement  to  pray,  as  if  he 
were  changeable  :  Yea,  and  much  more  ;  for  it  has 
been  shown,  that  if  he  were  not  unchangeable,  there 
could  be  no  safety  in  trusting  in  him,  or  encourage- 
ment to  pray  to  him. 

5.  The  satisfaction  and  pleasure,  that  is  to  be  enjoy- 
ed by  the  christian  in  prayer  and  devotion,  is  a  sufficient 
reason  for  it,  and  encouragement  to  practise  it,  if  there 
were  no  other.  This  is  not  performed  by  the  pious 
christian,  as  a  task  and  burdensome  duty  ;  but  as  a 
privilege  and  high  enjoyment.  The  benevolent  friends 
of  God  have  great  support,  enjoyment  and  happiness 
in  casting  all  their  care  upon  him,  and  expressing  the 
•desires  of  their  heart  to  him  ;  and  "  by  prayer  and  sup- 
plication, with  thanksgiving,  making  known  their  re- 
quests to  him."  They  would  pray,  were  it  only  for  the 
enjoyment  which  they  have  in  exercise,  and  say  in  their 
hearts,  *'  I  will  call  upon  God  as  long  as  I  live  :"  While 
others  restrain  prayer  before  God,  and  say,  *'  What  is 
the  Almighty,  that  we  should  serve  him  ?  and  what 
profit  should  we  have,  if  we  pray  unto  him  ?"  They 
3re  pleased  with  the  way  which  is  opened  for  sinners' 

*  Eflek.  xxzYi.  37. 


376  On  Christian   Practice.  Part  II. 

access  to  God  by  an  infinitely  worthy  Mediator,  and  ad- 
mire the  divine  condescension  and  grace  in  this.  And 
though  they  be  certain  that  God  is  unchangeable,  this 
does  noi  tend  to  prevent,  or  in  the  least  abate  the  pleas- 
ure and  enjoyment  they  have  in  making  known  their 
requests  to  God,  or  their  desire  constantly  to  practise 
it  ;  but  this  tru^h  gives  them  support  and  consolation, 
and  increases  their  delight  in  calling  upon  God  :  And 
were  not  Gud  unchangeal^le,  they  would  see  no  reason, 
nor  feel  any  encouragement  to  pray  unto  him,  or  even 
dare  to  ask  any  thing  of  him,  as  has  been  observed. 

II.  Christian  practice  consists,  in  part,  in  a  proper 
conduct  towards  our  fellow  men,  or  in  that  conduct  of 
which  our  neighbour  is  the  more  immediate  object  : 
and  is  employed  in  relative  and  social  duties.  And 
this  consists  wholly  in  obeying  the  law  of  love  ;  in  lov- 
ing our  neighbour  is  ourselves,  and  in  expressing  and. 
acting  out  this  .  jve,  in  the  most  natural  and  proper 
manner,  in  words  and  actions,  on  all  occasions,  and  at 
all  times.  All  this  is  comprised  in  the  two  following 
particulars  : 

1.     In  doing  justice  to   all    with  whom  we  have  any 
concern  and  connection  :     In  giving  to  every  one  what 
is  his  due,  what  lie  has  a  right  to  from  us  ;   which  is  op- 
posed to  CA'ery  instance,  and  the  least  degree  of  dishon- 
esty find  injustice,    whereby   any  person  is  injured  by 
words  or  actions,   in  any  of  his  interests,    in  his  name, 
estate  or  person.      The  least   violation  of  the  rights  of 
any  person,    by  taking  or  withholding  from  him  any- 
thing which  is  his  due,   and  to  which  he  has  a  right,  is 
contrary  to  that  comprehensive  precept  of  Christ,  of 
which  every  rational  man  cannot  but  approve  in  his  con- 
science.    "  As  ye  would  that   men  should  do  to  you, 
do  ye  also  to  them  likewise."* 

2.  Beneyolence  is  expressed  and  acted  out  farther,  in 
doing  good  to  all  men,  and  promoting  their  true  inter- 
est and  happiness,  as  far  as  we  have  opportunity,  or 
according  to  our  capacity,  and  the  advantages  we  have 
to  do  it.  This  is  necessarily  included  in  loving  our 
neighbour  as  ourselves  ;  and  in  doing  to  others,  as  we 
liysDuld  they  should  do  unto  us  :  And  is  expressly  corrt-, 
f  Luke  vi.  3^, 


Chap.  VI.'  On  Christian  Practice.  377 

manded  in  the  following  words  :    *'  As  we  have  oppor- 
tunity, let  us  do  good  unto  all  incn."* 

These  two  generals  comprehend  a  great  nunnbcr  <  i" 
particulars,  some  ot"  which  must  be  mentioned. 

1.  Si)eaking  the  truth  in  all  cases,  and  at  all  limes,  in 
op\X)sition  to  every  instarice  and  degree  of  falsehood, 
•and  dec(  i^'ing  our  neighbour.  Thi^.  includes  a  punctu- 
al luHilment  ot  all  covenants  and  promises  we  make  v\  iih 
men;  and  the  cartful  and  exact  payment  of  all  just 
debts  ;  lujr'csty  and  uprightness  in  all  our  dealings  with 
our  i>eighbour  ;  taking  no  advantage  of  Ii^s  weakness, 
ignorance  or  necessity,  and  dejjendence  on  us.  And 
we  are  not  only  to  be  concerned  to  conduct  honestly, 
but  to  take  special  care  and  pains  to  appear  in  the  view 
of  othc's  to  do  so,  and  guard  to  our  utmost  against  all 
contrary  appearar.ce.  Our  love  to  Christ,  to  our  neigh- 
bour, and  ourselves,  will  lead  to  this  ;  and  it  is  coai- 
manded  by  the  apostle  Paul.  He  directs  christians, 
*'  To  provide  for  things  honest  in  the  sight  of  all  mcn.''''-\ 
And  this  he  says  he  took  care  to  do  himself,  "  Piovid- 
ing  for  honest  things,  not  only  in  the  sight  of  the  Lord, 
but  also  in  i  he  sight  of  mcn.'^''X 

2.  Taking  great  care  and  pains,  and  doing  their  ut- 
most to  live  in  peace  with  all  men  ;  and  to  preserve  or 
make  peace  between  others  with  whom  they  have  any 
influence  and  connection  as  far  as  this  is  possible,  con- 
sistent with  truth  and  duty.  Christians  live  in  peace 
with  all  men  as  far  as  is  possible,  and  are  peace  makers, 
so  far  as  is  in  their  power  ;  and  are  disposed,  when  it  is 
consistent  ^vith  truth  and  duty,  to  give  up  their  own 
right  and  interest,  for  the  sake  of  peace.  They  are  con- 
cerned, and  study  and  endeavour  to  "  Give  no  offence, 
neither  to  Jews  nor  Gentiles,  nor  to  the  church  of  God. 
But  to  please  all  men,  in  all  things,  not  seeking  their  own 
profit,  but  the  profit  of  many."l| 

3.  Givir.g  all  the  assistance  and  relief  in  their  power 
to  others  who  are  suffering  under  temporal  bodily  wants 
and  distresses  ;  being  disposed  to  do  good,  ready  to 
distribute,  willing  to  communicate,  and  minister  to  the 
help  and  comfort  of  others,  as  far  as  they  have  ability 
:?ind  opportunity.  §     "  Whoso  hath   this  world's   goods 

•  GjJ.  vi.  10.  t  Rom.  xii.  17.  *  2  Cor.  viii.  21. 

II  1  Cor.  X.  32, 33.  §  1  Tim.  vi.  18. 


3/8  On  Christian  Practice.  Paut  lb 

and  seeth  his  brother  have  need,  and  shiittedi  up  his 
bowels  of  compassion  from  him,  how  dwelieth  the  iove 
of  God  in  him  ?"* 

4.  As  christian  benevolence  seeks  the  greatest  ,gpod 
and  happiness  of  all,  so  far  as  is  consistent  \\  ith  the 
greatest  general  good  ;  and  considcis  man  as  capable  of 
infmitely  better  and  greater  good,  than  any  carnal  or 
worldly  comfort  and  happiner-.s  ;  andviiews  him  as  infi- 
nitely miserable,  unless  he  be  renewed,  ahd  saved  by 
Jesus  Christ  :  the  christian  is  disposed  to  do  ail  in  his 
power  to  prevent  the  eternal  destruction  of  men,  and 
promote  their  salvatioii,  by  their  becoming  leul  chris- 
tians, lu  this  view  he  attempts,  according  to  J,xis  abili- 
ty, opportunity,  and  station  in  life,  and  connection  with 
others,  to  instruct  the  ignorant,  convince  and  reclaim 
the  erroneous,  reform  the  vicious,  and  awaken  the  atten- 
tion of  all  to  the  great  truths  and  important  .  duties  of 
Christianity,  "If  by  any  means  he  may  save  some."; 
And  he  exercises  a  constant  care  and  watclifulness  with 
respect  to  all  his  words  and  conduct  before  others,  not 
to  say  or  do  any  thing  which  would  tend  to  prejudice 
them  against  true  religion,  or  be  any  way  injurious  to 
their  souls  ;  but,  on  the  contrary,  to  speak  and  act  so, 
on  all  occasions,  as  shall  tend  to  remove  prejudices 
against  the  truths  and  ways  of  Christ,  and  lead  them 
cordially  to  embrace  the  gospel  :  and  to  cause  his  light 
so  to  shiiie  before  men,  that  they  may  see  his  good 
works,  and  glorify  his  Father  which  is  in  heaven. f  In 
this  there  is  the  exercise  both  of  piety  and  humanity. 

5.  As  Christianity  forms  the  true  christian  to  a  tender 
concern  both  for  the  temporal  and  eternal  interest  of  all, 
and  aims  to^conduct  so  as  not  to  hurt  it  in  any  respect, 
but  to  promote  it  ;  so  he  is  particularly  tender  of  the 
character  of  others,  and  careful  not  to  injure  it,  by 
backbiting,  speaking  evil  of  them,  and  slandering  them. 
And  this  requires  the  more  care  and  resolution,  as  the 
contrary  is  so  common  among  men,  and  even  many  pro- 
fessing christians  ;  and  as  the  tongue  cannot  be  proper- 
ly bridled  with  respect  to  this,  without  constant  care 
and  watchfulness.  Christianity  forbids  all  slander, 
backbiting,  and  speaking  evil  of  others,  as  this  is  direct- 

•IJolmiii.ir.  tMatt.  V.  16. 


Chap.  VI.  On  Christian  Practice.  379 

ly  contrary  to  that  charity  or  benevolence  which  is  es- 
sential to  a  true  christian.  Theretore,  he  carefully 
avoids  the  practice  of  slander,  and  speaking  evil  of  oth- 
ers, in  the  follow  ing  instances  : 

First.  He  does  not  make  or  spread  an  evil  report 
of  others,  which  is  not  trne  ;  or  which  magnifies  the 
faults  of  which  they  may  be  guilty,  and  re|)resents  them 
worse  than  they  really  are.  This  he  avoids,  as  contra-' 
ry  to  truth,  and  ihe  highest  kind  of  slander.  He  will 
not  only,  not  make  a  fiUse  report,  and  spread  it ;  but  will 
not  take  tip  an  evil  report  concerning  others,  and  spread 
it  ;  merely  because  he  has  heard  it  asserted  by  others, 
while  he  has  no  certain  evidence  of  the  truth  of  it.  For 
this  is  contrary  to- the  law  of  love,  and  real  slander,  how- 
ever commonly  it  may  be  practised  by  men. 

Secondly.  He  will  not  speak  of  the  evil  conduct  of 
any  person,  of  w hich  he  knows  him  to  be  guilty,  or  di- 
vulge that  to  any  one  w  homsoever,  w  hich  is  knowai  to 
no  one  but  himself,  and  the  person  who  is  guilty,  and 
which  therefore  he  cannot  prove  to  be  true.  For  this 
is  contrary  to  loving  our  neighbour  as  ourselves  ;  and  is 
real  slander.  If  we  ourselves  should  be  guilty  of  any 
action  which  is  very  wrong  and  odious,  we  should  not 
be  disposed  to  speak  of  it  to  others,  or  if  we  should  da 
it,  it  v^ould  be  wrong,  and  an  addition  to  our  crime. 
And  though  it  should  be  done  in  the  view  of  some  one 
person,  he  would  have  no  right  to  discover  it  to  any  one 
else  ;  but  is  obliged  to  keep  it  an  inviolable  secret  in 
his  own  breast,  as  he  cannot  speak  of  it  to  any  other  per- 
son, consistent  with  loving  his  neighbour  as  himself. 
And  if  he  do  speak  of  it,  and  spread  this  evil  report  of 
his  neighbour,  of  the  truth  of  which  he  is  not  able  to 
give  any  evidence,  but  his  own  assertion,  which  is  no 
proof,  he  is  guilty  of  slandering  his  neighbour,  and  it  is 
proper  that  he  should  suffer  as  a  slanderer.  At  least, 
he  ought  to  be  considered  as  a  slanderer,  and  is  justly 
exposed  to  suftbr  as  such.* 


*  If  it  should  be  asked,  Whether  the  person  who  is  really  guilty  of  the 
evil  deed,  though  there  can  be  no  legal  proof  of  it,  ought  not  to  confess  it, 
seeing  he  knows  it  to  be  true  :  And  how  can  he  deny  it,  consistent  with 
truth  ?  The  answer  is,  The  guilty  person  has  no  niore  call  or  right  to 
confess  and  publish  his  fault,  than  if  the  other  had  not  reported  it,  and 
therefore  he  cannot  do  it,  consistent  with  his  duty.    The  other  person  ha* 


380  On  Christian  Practice.  Part  II. 

Thirdly.  The  christian  is  bound  b}-  his  reli.^ion 
not  to  spread  an  evil  report  concerning  his  brotlier  or 
neighbour,  or  make  it  more  public  than  it  alread)  is, 
though  there  be  good  evidence  that  it  is  true.  If  he 
hear  an  ill  report  of  his  neighbour,  or  is  a  witness  of 
some  crime  of  v^  hich  his  brother  is  guilty,  among  other 
uiuiesses,  he  will  be  sorry  to  see,  or  hear  such  evil 
things  :  but  v.iil  not  go  and  spread  them  farther,  by 
telling  others  of  them.  This  would  not  be  consistent 
with  his  loving  his  neighbour  as  himself.  For  if  a 
christian  be  guilty  of  a  fault,  the  more  public  it  is,  aiid 
the  farther  it  is  known,  the  more  disagreeable  it  is  to 
him.  And  it  is  contrary  to  his  duty,  as  well'as  to  his  in- 
clination, to  publish  his  own  faults,  which  otherwise 
might  be  kept  more  private.  And  he  who  is  disposed 
to  publish  his  neighbour's  faults,  and  makes  them  more 
kno^vn  than  otherwise  they  would  be,  is  guilty  of  evil 
speaking,  and  real  slander.  But  it  must  be  here  ob- 
served, that  there  is  an  exception  from  this  rule,  when 
it  is  necessary  for  the  public  safety  and  good,  or  the 
security  of  individuals,  to  have  the  more  private  evil 
deeds,  or  bad  general  character  of  our  neighbour  made 
public  ;  or  when  persons  are  called  to  give  evidence 
against  men,  and  be  witnesses  of  their  crimes  before 
civil  authority,  in  order  to  their  being  brought  to  proper 
pvniishment,  for  the  benefit  of  society,  and  the  suppres- 
sion of  such  evil  deeds.  Or  when  this  is  necessary  to 
bring  an  offending  brother  before  the  church,  that  he 


declared  what  he  cannot  prove  ;  and  therefore  has  done  it  in  his  own 
wrong  ;  and  it  really  remains  as  much  of  a  secret,  as  if  he  had  not  assert- 
ed it.  Nor  is  his  silence  and  refusing  to  say  whether  he  be  guilty  or  not^ 
in  any  degree,  denying  the  fact,  or  intimating  that  the  report  is  not  true  ; 
or  tiiiit  it  is  true,  and  he  is  guilty.  The  person,  who  is  in  this  manner 
accused  by  a  single  evidence  who  reports  it,  without  any  circumstance 
sufficient  to  confirm  what  he  asserts,  ought  not  to  have  the  question  put 
to  him.  Whether  the  report  be  true,  and  he  be  really  guilty  ?  Because  he 
has  no  right  to  answer  in  the  affirmative,  if  he  be  really  guilty,  agreeable 
to  the  report  ;  and  he  cannot  answer  in  the  negative  consistent  with  the 
truth.  But  if  any  one,  imprudently,  and  without  any  right,  do  question 
him  ;  he  has  a  right  to  refuse  to  give  any  answer,  in  tlie  affirmative,  or 
the  contrarvi  His  proper  answer  will  be  to  this  effect :  "  Since  my  neigh- 
bour, or  brother,  has  reported  that  I  have  been  guilty  of  such  a  crime, 
let  him  prove  it.  If  he  cannot,  he  ought  not  to  be  believed,  but  must  bf» 
considered  as  a  slanderer,  and  is  liable  to  suffer  as  such.  And  lie  who 
believes  the  report,  and  is  disposed  to  treat  me  as  if  I  were  guilty,  and 
takes  up  this  report  and  spreads  it  yet  farther,  injures  me,  and  is^  guilty 
of  slander." 


'Chap.  VI.  On  Christian  Practice.  381 

•may  be  brought  to  repentance,  or  rej.cted  and  cast  out. 
And  in  that  case  the  most  private  steps  are  first  to  be 
taken,  in  order  to  bring  him  to  repentance  more  private- 
ly, as  has  been  observed  in  the  section  on  church 
discipline. 

Fourthly.  While  a  christian  is  disposed  not  to  pub- 
lish the  faults  of  others,  to  make  them  known,  or  speak 
freely  of  them,  but  to  hide  and  cover  them,  as  lar  as 
consistently  with  the  public  good,  and  the  safety  of  his 
neighbour,  and  his  duty  ;  he  will  be  read}  to  say  every 
thing,  which  he  can  with  truth,  and  consistently  with 
his  duty,  in  the  favour  of  those  in  whom  he  sees  some, 
and  perhaps  many  faults.  He  will  be  more  ready  to 
speak  of  the  good  part  of  their  character,  than  of  the 
bad,  and  of  those  things  which  are  commendable  in 
them.  A)id  will  appear  in  their  cause,  and  vic^.dicate 
them,  when  they  appear  to  be  too  severely  censured, 
and  unjustly  condemned. 

6.  Christian  practice  includes  the  faithful  and  punc- 
tual performance  of  all  relative  duties,  founded  in  the 
different  relations  and  stations  in  which  persons  stand  in 
this  life.  These  are  various,  and  call  for  different  and 
various  duties  ;  but  may  be  all  comprehended  in  the 
different  relations  included  in  superiors,  inferiors,  and 
equals.  Love  will  form  the  christian  to  the  duties  re- 
quired in  those  different  relations  ;  and  they  all  consist 
in  expressing  this  love  in  all  proper  ways  in  those  differ- 
ent relations. 

The  first  relations  which  are  the  foundation  of  all 
Others,  are  those  which  commonly  take  place  in  a  family, 
which  require  different  duties.  The  heads  of  a  family 
are  generally  the  parents,  husband  and  wife.  It  is  the 
duty  of  the  sexes  in  general,  to  enter  into  the  marriage 
relation  with  each  other,  unless  their  circumstances  be 
so  ordered,  in  divine  providence,  as  to  be  inconsistent 
with  this.  The  standing  command  to  mankind  is,  to 
multiply  and  fill  the  earth,  in  this  way,  with  inhabitants. 
And  the  command  is,  "  Let  every  man  have  his  own 
wife,  and  let  every  woman  have  her  own  husband." 
And  there  is  no  marriage  but  this  of  one  husband  with 
one  wife,  consistent  with  the  divine  instituiion,  or  the 
good  of  mankind.     This  is  a  peculiar  and  near  relation, 

VOL.  II.  4'9 


382  On  Christian  Practice.  Part  11. 

suited  to  the  comfort  and  happiness  of  human  life  ;  and 
real  Christianity  exalts  the  enjoyment  and  happiness  of 
this  relation  unspeakably,  when  it  takes  place  in  a  proper 
degree  in  each  party.  The  union  consists  in  love. 
The  husband  is  the  superior,  and  the  wife  is  the  inferior. 
They  are  by  love  to  serve  each  other,  by  mutually  pro- 
moting each  other's  comfort  and  usefulness,  and  ever- 
lasting happiness.  The  inferiority  and  submission  of 
the  wife,  when  expressed  properly  in  the  acts  of  love, 
will  be  in  no  respect  disagreeable,  but  pleasing,  and 
greatly  contribute  to  the  happiness  of  the  relation.  The 
superiority  of  the  husband,  expressed  in  the  most  tender 
love,  in  supporting,  protecting,  honouring  and  nourish- 
ing his  wife,  is  suited  to  render  the  relation  as  complete 
and  happy,  as  any  can  be  in  this  life. 

Their  natural  affections  to  their  children  will  give 
them  pleasure  in  ministering  to  them,  and  providing  for 
them.  But  christian  benevolence  will  operate  strongly, 
to  prompt  them  to  give  them  a  religious  education,  to 
govern,  instruct,  exhort,  and  persuade  them  to  the 
exercise  and  practice  of  piety,  training  them  up  for 
Christ. 

The  children,  as  soon  as  they  become  pious,  and  are 
capable  of  expressing  a  christian  spirit,  will  be  all  obedi- 
ence and  submission  to  their  parents,  and  will  delight  to 
please,  comfort  and  honour  them  in  all  proper  ways. 
As  brethren  and  sisters  they  will  be  united  in  the  most 
sweet  bonds  of  christian  love,  added  to  their  natural 
affection  to  each  other,  living  in  the  most  happy  peace 
and  harmony,  and  striving  to  serve  and  please  each  oth- 
er in  constant  acts  of  kindness.  And  if  there  be  any 
other  domestics,  they  will  quietly,  and  with  fidelity, 
prudence  and  cheerfulness,  do  the  duty  of  their  place, 
so  as  to  be  most  useful  and  comfortable  to  every  member 
of  the  family,  taking  care  that  nothing  be  wasted  and 
lost ;  but  that  the  best  interest  of  the  family  is  secured 
and  promoted.  Thus  regulated  and  happy  is  every  fam- 
ily, where  the  true  spirit  and  practice  of  Christianity  take 
place  in  a  proper  manner  and  degree. 

Different  families,  and  the  individual  members  of 
them,  are  connected  with  others  by  natural  relation,  near 
iieiehboLirhood,    &c.  from  whence   arise  a  number   of 


Chap.  \l.         On  Christian  Practice.  383 

duties,  ^vllich  are  to  be  practised  towards  them,  accord- 
ing to  their  character,  circumstances  and  stations  in  life, 
whether  superiors,  equals  or  inferiors  ;  whether  virtuous 
or  vicious,  friends  or  enemies.  Christianity  requires 
such  a  conduct  towards  all,  as  shall  express  uprightness, 
humility,  meekness,  and  good  will  to  all,  however  dif- 
ferent their  relation  to  us,  or  their  character  may  be. 
A  forgiving  spirit,  and  love  of  benevolence  to  enemies, 
are  peculiar  to  a  christian,  and  essential  to  his  character. 
However  they  may  hate  him,  and  injure  and  abuse  him, 
he  w  ill  not  be  disposed  to  revenge  himself,  or  do  or  wish 
them  the  least  hurt  ;  but  will  freely  forgive  them,  and 
wish  they  may  enjoy  the  highest  good  ;  and  be  as  ready 
to  do  them  good,  and  pray  for  them,  as  if  they  did  not 
hate  him  and  had  not  injured  him.  In  the  practice  of  this, 
christian  benevolence  appears  in  the  true,  distinguishing 
nature,  beauty  and  excellence  of  it  :  and  is,  therefore, 
particularly  and  repeatedly  enjoined  by  Christ  on  his 
disciples.  He  says,  "  If  ye  forj^ive  not  men  their  tres- 
passes, neither  will  your  Father  forgive  your  trespasses. 
But  I  say  unto  you,  love  your  enemies,  bless  them  that 
curse  you,  do  good  to  them  that  hate  you,  and  pray  for 
them  which  despitefully  use  }ou  and  persecute  you."* 
Christianity  lays  the  best  and  only  foundation  for  true 
friendship  :  by  the  influence,  and  in  the  exercise  of 
this,  friends  may  be  formed,  and  the  most  endearing  and 
happy  friendship  take  place,  and  be  cultivated.  There 
is  a  peculiar  friendship  between  christians.  They  love 
one  another  with  a  peculiar  love  of  benevolence  and 
complacency  :  and  therefore  are  disposed,  as  they  are 
commanded,  to  acts  of  beneficence  and  kindness  to 
such  especially,  and  in  the  first  place. f  But  they  who 
are  most  acquainted  with  each  other  will  exercise  and 
enjoy  this  friendship  to  a  much  higher  degree.  They 
take  a  peculiar  pleasure  in  conversing  with  each  other, 
in  which  they  are  under  no  restraint,  opening  to  one 
another  their  sentiments,  and  their  hearts,  with  great 
freedom.  They  put  great  confidence  in  each  other,  and 
are  faithful  in  keeping  the  secrets  which  are  between 
them,  and  in  doing  good  to  each  other,  and  praying  tor 
one  another  ;  and  expressing  their  love  and  friendship 
*  Watt*  V.  4A,   vi.  15.  ^  Gal.  vi.  I<J. 


384  On  Chrhtian  Practice.  Part  IT-. 

in  all  proper  Ava)  s,  while  it  is  iii  a  great  measure  con- 
cealed from  the  met)  of  the  world. 

The  christian,  considered  as  a  citizen,  and  a  member 
of  civil  society,  connecied  and  suppc^rted  by  civil  gov- 
ernment, is  a  peaceable  and  useful  menber,  sincerely 
seeking  the  public  good,  and  ready  to  promote  it  in  all 
proper  ways,  acting  u  ith  fidelity  and  discretion,  accord- 
ing to  his  ability,  circumstances  and  station,  whether  he 
be  a  ruler  or  subject.  As  a  subject  he  "submits  to  civil 
authority,  and  obeys,  and  does  what  he  can  to  support 
the  laws  of  civil  society,  carefully  performing  every  so- 
cial duty,  desiring  "  to  lead  a  quiet  and  peaceable  life, 
in  all  godliness  and  honesty."  And  as  a  good  and 
faithful  member  of  the  community,  he  will  be  ready  to 
join  with  them  in  all  necessary  and  proper  ways  to  de- 
fend themselves  from  the  unreasonable  and  violent  as- 
saults which  others  may  make  upon  them,  to  destroy 
them. 

Every  christian  is,  or  ought  to  be,  a  member  of  some 
particular  church  or  society  of  christians,  united  in  sol- 
emn covenant,  to  serve  the  Lord  Jesus  Christ,  support 
and  promote  his  cause  and  kingdom  ;  maintain  his  wor- 
ship and  ordn.ances  ;  and  watch  over,  and  assist  eack 
other,  in  chribtian  love,  and  mutual  forbearance,  tender- 
ness and  faithfulness.  The  nature  and  design  of  such 
a  church,  have  been  considered  above.  This  is  a  socie- 
ty distinct  from  civil  or  worldly  communities,  and  in- 
dependent of  ihem,  and  there  are  relative  duties  pecu- 
liar to  the  members  of  such  churches.  They  are  to  pay 
a  particular  respect  to  the  elders  of  the  churches,  to  es- 
teem them  ver)-  highly  for  the  sake  of  their  work  ;  and 
give  them  double  honour  :  not  only  by  attending  upon 
their  ministry,  and  submitting  to  them,  when  they  de- 
clare the  truths  and  duties  which  Christ  has  revealed 
and  commanded  ;  but  also  by  giving  them  a  sufficient 
and  decent  support.  They  have  much  duty  to  do  to 
one  another,  in  faithfully  attending  to  that  discipline 
which  Christ  has  instituted,  and  practising  it  with  pru- 
dence, impartiality  and  resolution.  They  are  also  to  pro- 
vide liberally  for  the  poor  of  the  church,  and  freely  to 
contribute  for  the  supply  of  their  bodily  wants,  so  that 
none  shall  suffer  for  the  want  of  the  necessaries  of  lyb. 


Chap.  VI.  On  Christian  Practice.  385 

And  it  is  not  only  the  duty  of  individuals  to  give  relief 
to  particular  persons,  when  they  see  them  to  stand  in 
need  of  their  help  ;  but  they  ought  to  contribute  a  suf- 
ficient sum,  to  be  lodged  in  the  hands  of  the  deacons,  to 
enable  them  to  give  full  relief  to  all  the  needy  of  the 
church  ;  whose  duty  it  is  to  acquaint  themselves  with 
those  who  may  want,  and  with  pfudence  and  faithful- 
ness to  distribute,  so  as  in  the  best  and  most  private 
manner  to  relieve  and  comfort  them.  If  the  institution 
and  command  of  Christ  with  respect  to  this  were  iir 
any  good  measure  observed,  every  member  of  his 
churches  would  be  so  supplied  with  the  necessaries  for 
the  body,  that  they  would  have  no  occasion  to  apply  to 
the  men  of  the  world,  or  to  any  worldly  society  for  help 
and  relief. 

These  duties  of  christians,  as  members  of  churches, 
are  expressions  of  piety,  and  have  been  mentioned  as 
such  ;  but  they  are  also  relative  duties,  of  humanity 
and  mercy  : — while  every  one  attends  to  the  duties  of 
his  place  and  station,  according  to  the  grace  which  is 
given  unto  him,  so  as  to  promote  the  peace  and  comfort 
of  every  individual,  and  the  edification  of  the  whole 
body. 

III.  There  are  duties  included  in  christian  practice, 
in  which  a  man  has  a  more  immediate  respect  to  him- 
self, his  own  person,  while  they  have  a  more  remote  re- 
spect to  God  and  his  neighbour. 

Universal,  disinterested  benevolence,  which  is  oppos- 
ed to  selfishness,  desires  and  seeks  the  highest  happiness 
of  all,  and  therefore  of  the  benevolent  person  himself,  so 
far  as  is  consistent  with  the  good  of  others,  and  the 
greatest  general  good.  And  as  his  individual  person  is 
more  immediately  under  his  care,  and  as  he  is  under 
greater  advantage  to  take  care  of  his  own  personal  inter- 
est, than  others  commonly  are  ;  and  as  there  are  certain 
exercises  and  duties  which  respect  himself  more  imme- 
diately, which  are  necessary  for  his  own  personal  com- 
fort and  greatest  happiness^  as  well  as  for  the  greatest 
good  of  others  ;  these  are  essential  to  the  christian  char- 
acter, and  necessarily  implied,  in  loving  our  neighbour 
as  oitrsehes.  These  duties  may  be  ranked  uncjer  the 
following^  heads. 


386  On  Christian  Practice,  Part  IL 

1.  Temperance  and  frugality  in  eatinp^  and  drinking. 
The  body  requires  constant  nourishment  by  food  and 
drink  ;  and  what  of  this  is  necessary  for  health,  and  to 
preserve  a  person  in  a  state  most  fit  to  answer  the  prop- 
er  ends  of  life,  is  commonly  taken  with  pleasure.  But 
all  excess  and  intemperance  in  eating  or  drinking  is  hurt- 
ful to  the  intemperate  person,  and  injurious  to  others 
with  whom  he  is  connected.  The  christian  therefore  is 
bound  by  the  law  of  love  to  be  temperate  in  all  things  ; 
and  to  eat  and  drink  for  strength  and  health,  and  so  that 
he  may  be  best  fitted  for  the  duties  of  his  station,  and 
promote  his  own  greatest  enjoyment  and  happiness,  and 
that  of  others.  In  this  he  is  obliged  to  consult  his  own 
constitution,  experience  and  circumstances,  that  he  may 
find  what  degree  and  kind  of  food  and  drink  are  best 
suited  for  his  health  and  usefulness  ;  and  not  to  gratify 
and  indulge  his  appetites  any  farther  than  is  necessary  to 
answer  these  ends  ;  but  to  keep  his  body  under,  and 
bring  it  into  subjection  to  these  rules.  And  in  this  way 
alone  he  can  eat  and  drink,  not  unto  himself,  but  to  the 
glory  of  God. 

2.  Frugality,  decency  and  prudence  in  apparel.  The 
christian  is  to  put  on  nothing  superfluous,  or  to  gratify 
pride,  or  any  lust  ;  but  only  that  which  is  necessary, 
and  best  suited  to  answer  the  ends  of  clothing,  in  which 
some  regard  is  to  be  had  to  a  person's  station,  business 
and  circumstances  in  life.  The  christian,  whatever  ap- 
parel he  is  obliged  to  wear,  or  thinks  proper  to  put  on, 
ought  to  take  care  to  be,  and  appear  neat  and  clean,  as 
the  contrary  is  indecent,  and  tends  to  injure  the  health 
of  the  body.  The  short,  but  comprehensive  and  impor- 
tant command  of  Christ,  being  strictly  and  judiciously 
observed,  would  regulate  and  fix  the  christian's  practice, 
both  in  eating  and  drinking,  and  in  putting  on  apparel  : 

•'  LET    NOTHING    BE    LOST." 

3.  Chastity  in  thought,  speech  and  behaviour,  is  an 
important  christian  duty.  This  is  strictly  commanded, 
and  much  insisted  upon  in  the  scripture.  Christians 
are  commanded  to  ' '  put  on  the  Lord  Jesus  Christ,  and 
make  no  provision  for  the  flesh,  to  fulfil  the  lusts  there- 
of. Now  the  works  of  the  flesh  are  manifest,  which  are 
these,    adultery,   fornication,    uncleanness,     lascivious- 


Chaf.  VI.  On  Christian  Practice.  38T 

ness."* — "  But  fornication  and  all  uncleanness,  let  it 
not  be  once  named  amongst  you,  as  becometh  saints. 
This  is  the  will  of  God,  even  your  sanctification,  that  ye 
should  abstain  from  fornication  :  That  every  one  of  you 
should  know  how  to  possess  his  vessel  in  sanctification  and 
honour."!  The  strictest  chastity  is  most  for  the  comfort 
and  happiness  and  honour  of  those  who  practise  it,  and 
for  the  benefit  of  all  with  whom  they  are  connected  ;  and 
every  thing  contrary  to  this  has  the  most  pernicious  and 
fatal  tendency,  and  is  injurious  in  a  greater  or  less  degree 
to  those  who  indulge  it,  and  those  with  whom  they  are 
concerned  :  Therefore  strict  chastity  is  obedience  to  the 
law  of  universal  benevolence  ;  and  the  contrary,  and 
every  thing  which  tends  to  it,  is  opposed  to  this.  There 
is  no  virtue  more  recommended  in  scripture,  than  invi- 
olable chastity  and  continence  ;  and  no  vice  more  con- 
demned, and  the  evil  consequences  more  exposed,  both 
in  the  historical  and  preceptive  parts  of  scripture,  than 
incontinence  and  uncleanness.  This  is  particularly 
done  by  Solomon  in  his  address  to  young  persons  in  the 
first  chapters  of  his  Proverbs,  which  is  proposed  as  a 
proper  example  for  all  parents,  in  their  instructing  and 
warning  their  children.  Youth  are  most  exposed  to 
violate  the  rules  of  strict  chastity  :  therefore,  have  need 
of  instruction,  warning  and  restraint  on  this  head,  and 
ought  to  keep  at  the  greatest  distance  from  the  contrary 
vice,  and  carefully  shun  every  temptation  and  snare,  by 
which  they  may  be  decoyed,  as  thousands  have  been,  and 
never  have  recovered  from  the  evil  consequences. 
Therefore,  the  young  christian  is  under  the  greatest 
obligations  to  "  Flee  youthful  lusts." 

4.  A  careful  government  and  suppression  of  all  those 
passions,  which  disturb  and  ruffle  the  mind,  and  unfit 
persons  for  duty,  and  make  them  uncomfortable  to 
themselves  and  to  others.  As  christians  ought  to  gov- 
ern their  bodily  inclinations  and  appetites ;  and  not  to 
gratify,  but  suppress  and  mortify  all  those,  so  far  as  they 
tend  to  hurt  themselves  or  others  ;  so  they  are  under 
obligation  to  regulate  and  govern  their  mental  passions ; 
and  so  to  rule  their  own  spirits,  as  to  suppress  and  lay 
aside  all  the  angry,  unruly  passions,  which  arc  the  pro- 

•  Rom.xiii.  14.    Gal.  v.  19.  f  Eph.  v.  3.     1  TUess.  vi,  3,  4. 


388  On  Christian  Practice.  Part  11. 

ductlon  of  selfishness  and  pride  ;  and  render  themselves 
unhappy,  so  far  as  they  are  indulged  :  And,  on  the 
contrary,  they  are  commanded  to  maintain  and  con- 
stantly to  exercise  a  calm,  gentle,  meek,  peaceable, 
patient  spirit,  which  is  the  natural  attendant  and  genuine 
fruit  of  benevolence,  and  necessary  in  order  to  the 
christian's  proper  possession  asid  enjoyment  of  himself, 
and  attendance  on  the  duties  of  christia-iity.  "  He  that 
is  slow  to  anger,  is  better  than  the  mighty  ;  and  he  that 
ruleth  his  spirit,  than  he  that  taketh  a  city.  He  that  hath 
no  rule  over  his  own  spirit,  is  like  a  city  that  is  broken 
down,  and  without  walls."*  Agreeable  to  this  are  the 
apostolic  injunctions.  "  Let  all  bitterness,  and  wrathj 
and  anger,  and  clamour,  and  evil  speaking  be  put  away 
from  you,  with  all  malice.  And  be  ye  kind  one  to 
another,  tender  hearted,  forgiving  one  another,  even  as 
God  for  Christ's  sake  hath  forgiven  you."t  "  Let  your 
moderation  be  known  unto  all  men."|  "  The  wisdom 
that  is  from  above,  is  peaceable,  gentle,  and  easy  to  be 
intreated."||  ""Charity  suffereth  long,  and  is  kind; 
charity  envieth  not;  is  not  easily  provoked;  thinketh 
no  evil."§ 

5.  A  constant  and  careful  cultivation  and  improve- 
ment of  the  mind,  in  seeking,  pursuing  and  acquiring 
useful  knowledge,  and  wisdom.  Solomon  says  "  It  is 
not  good  that  the  soul  be  without  knowledge."  I'his 
is  the  life  and  enjoyment  of  the  mind  ;  and  is  unspeak- 
ably the  highest  and  most  noble  kind  of  enjoyment,  of 
which  a  rational  creature  is  capable.  All  the  knowl- 
edge which  a  person  of  an  honest  and  good  heart  obtains, 
is  useful  to  him,  and  puts  him  under  advantage  to  be 
more  useful  to  others.  This  is  not  to  be  obtained,  and 
a  constant  progress  made  in  it,  without  labour,  by  dili- 
gent attention  and  inquiry,  in  the  improvement  of  all 
those  helps  and  advantages  with  which  we  are  furnished. 
The  objects  of  knowledge  are  various  and  infinite  ;  and 
the  knowledge  of  any  of  them  is  not  useless  to  a  mind 
well  disposed,  and  every  branch  and  degree  of  knowl- 
edge is  suited  to  improve  such  a  mind  ;  it  really  adds 
to  its  existence,  and  increases  true  wisdom,   in  a  wise 

*  Prov.  xvi.  32.    xxv.  28.         f  Eph.  iv.  31,  32.  i  Phil,  vi,  5.: 

II  James  iil.  17-  §  1  Cor.  xiii.  4,  5, 


Chap.     VI.  On  Christian  Practice.  389 

and  be  nevolent  heart.  Some  objects  are  more  impor- 
tant, grand  and  excellent  than  others,  and  men  have  more 
concern  and  connection  with  some,  than  \vith  others  ; 
and  therefore  the  knowledge  of  them  is  proportioiiably 
more  excellent,  important  and  useful.  And  that  knowl- 
edge which  is  of  the  moral  kind,  and  implies  a  good 
taste  and  right  exercises  of  heart ;  and  is  therefore  the 
knowledge  of  the  great  objects  and  truths  which  respect^ 
the  moral  world,  and  belong  to  that,  is  the  most  impor- 
tant and  excellent  kind  of  knowledge,  and  does  most 
enlarge  the  soul,  and  gives  the  highest  degree  of  enjoy- 
ment. This  kind  of  knowledge  is  therefore  to  be  sought 
in  the  first  place,  and  with  the  greatest  thirst  and  engag- 
edness  of  mind. 

And  as  God  is  infinitely  the  greatest  part  of  existence, 
and  incuides  the  sum  of  all  the  natural  and  moral  world, 
and  the  knowledge  of  his  moral  character  includes  the 
knowledge  of  his  laws,  moral  government,  and  kingdom, 
and  of  all  morality,  and  of  every  thing  necessary  to  be 
known  in  the  moral  world  ;  the  knowledge  of  God  is 
in  scripture  considered,  as  comprehending  the  whole. — 
"  And  this  is  life  eternal,  that  they  might  knovi  thee  the 
only  true  God,  and  Jesus  Christ,  whom  thou  hast  sent."* 
"  Yea,  doubtless,  and  1  count  all  things  but  loss,  for  the 
excellency  of  the  knowledge  of  Christ  Jesus  my  Lord."f 
"  If  thou  criest  after  knowledge,  and  liftest  up  thy 
voice  for  understanding  :  If  thou  seekest  her  as  silver, 
and  searchest  for  her,  as  for  hid  treasures  ;  then  shalt 
thou  understand  the  fear  of  the  Lord  ;  and  find  the 
knowledge  of  God.  "I  "  Let  him  that  glorieth,  glory 
in  this,  that  he  understandeth  and  knoweth  me,  that  I 
am  the  Lord,  w  hich  exercise  loving  kindness,  judgment, 
and  righteousness  in  the  earth  :  For  in  these  things  I 
delight,  saith  the  Lord."§  This  is  the  knowledge 
which  includes  true  understanding  and  w^isdom,  of  which 
Solomon  speaks  so  much  in  his  writings.  It  is  the 
duty  and  interest  of  every  christian  to  make  advances  in 
this  knowledge,  and  in  all  kinds  of  knowledge  and 
speculations  for  which  he  has  opportunity  ;  as  subservi- 
ent and  advantageous  to  this.  In  this  way  he  is  to 
VOL.  II.  50 

*  John  xvii.  3.         \  PJiil.  iii.  8.        4  Prpv.ii.  3,  4,  5.        §  Jer.  ix.  24. 


390  On  Christian  Practice.  Part  II. 

"  grow  in  grace,  and  in  ihc  knowledge  of  his  Lord  and 
Saviour  JcbUb  Christ  " 

And  this  is  one  end  which  the  christian  ought  to  have 
in  view,  among  others,  in  his  devotions  and  prayers,  and 
in  his  dciily  reading  and  studying  the  "  holy  scriptures, 
which  are  able  to  make  them  wise  unto  salvation, 
through  faith  which  is  in  Christ  Jesus,  being  profitable 
for  doctrine,  for  reproof,  for  correction,  for  instruction 
in  righteousness  :  That  the  man  of  God  may  be  per- 
fect, thoroughly  furnished  inito  all  good  works."* 
This  is  one  end  of  his  constant  attendance  on  public  in- 
struction, and  the  preaching  of  the  gospel,  that  by  hear- 
ing the  word,  he  may  understand  it,  and  bring  forth 
fruit.  For  this  end,  he  is  to  meditate,  read  and  study, 
as  he  has  opportunity,  that  he  may  improve  and  advance 
in  useful  knowledge  :  "  Trying  all  things,  and  holding  fast 
that  which  is  good."  And  this  ought  to  be  one  end  in 
his  conversing  with  his  neighbours,  and  christian  friends. 
He  ought  not  only  to  study  to  speak  to  their  benefit  and 
edification,  but  to  converse  in  order  to  get  instruction 
himself,  and  improve  his  own  mind  in  knowledge  and 
understanding  ;  and  will,  therefore,  "  be  swift  to  hear, 
and  slow  to  speak."  And,  in  this  view,  he  will  avoid, 
as  much  as  may  be,  ail  trifling  and  vain  company,  as 
well  as  that  which  is  worse ;  and  he  will  be  ready  to 
obey  the  command  given  by  Solomon,  "  Go  from  the 
presence  of  a  foolish  man,  when  thou  perceivest  not  in 
him  tUe  lips  of  knowledge."!  And,  on  the  contrary, 
he  will  seek  the  company  of  the  serious  and  wise,  from 
whom  he  may  hope  to  get  instruction.  "  For  he  that 
walketh  with  wise  men,  shall  be  wise  :  But  a  com- 
panion of  fools  shall  be  destroyed.  "J 

6.  The  christian  is  diligent  and  faithful  in  attending 
to,  and  prosecuting  the  business  of  his  particular  calling, 
in  which  he  is  fixed  by  divine  providence,  in  opposition 
to  slcnh,  idleness,  and  mispense  of  time.  He  attends 
to  his  own  proper  calling  and  business,  and  pursues 
that  with  industry,  prudence  and  diligence,  and  is  not  a 
busy  body  in  other  men's  matters  ;  not  an  idle  tattler, 
and  brawler,  going  from  house  to  house,  and  spending 
his  time  in  idle  chat,  which  is  of  no  advantage  to  him- 

•2  Tim.  ii.  15,  16,  \7.        f  frov.  xiv.  7.         t  Prov.  xiii.  20. 


Chap.   VI.  On  Christian  Practice.  391 

self  or  to  any  one  else,  but  the  contrary  :  But  abidc^i  in 
bib  own  calling,  steadily  prosecuting  his  business,  doing 
every  thing  in  the  proper  time  and  season.  He  does 
not  sit  up  late,  when  theic  is  no  particular  and  extraor- 
dinary call  to  it,  which  tends  to  injure  his  health,  and 
unfit  him  for  his  proper  business,  or  prevent  his  rising 
earl}'  to  attend  in  the  proper  season  on  the  duties  of  his 
calling.  Thus,  he  conscientiously  and  with  care  obeys 
the  command,  "  Not  to  be  slothful  in  his  business,  fer- 
vent in  spirit,  serving  the  Lord  ;  abiding  with  diligence 
in  die  same  calling,  wherein  he  is  called."* 


REFLECTIONS. 

1.  FROM  the  above  brief  sketch  of  christian  prac- 
tice, and  the  cliaracter  of  a  true  christian,  it  appears  that 
Christianity  is  in  the  best  manner  suited  to  make  those 
happy  in  this  world,  and  forever,  who  cordially  embrace 
and  practise  it ;  and  to  render  society,  whether  public, 
or  more  private,  beautiful  and  happy. 

So  far  as  the  true  spirit  and  proper  practice  of  Chris- 
tianity take  place,   it  delivers  each  subject  of  it  from 
those  passions  and  lusts,  which  war  against  the  soul,  and 
contain  evil  and  unhappiness,  even  in  the  indulgence  of 
them  ;  and  it  forms  them  to  those  view^s  and  exercises, 
respecting  the  most  grand  and  excellent  objects,  and  that 
practice  in  which  they  enjoy  peace  of  mind,  and  con- 
science, and  have  the  best  and  highest  kind  of  enjoy- 
ment of  which  the  human  nature  is  capable,  which  never 
can  cloy  or  cease  ;    but  is  in  the  nature  of  it  reasonable, 
pure  and  permanent.     And  it   forms  the  christian  to  the 
highest  and   most  excellent  kind  of  social  felicity.     It 
constitutes  the  best,  most  perfect  and  happy  society  that 
can  be  imagined,  or  that  is  possible.     It  spreads  the  most 
happy  peace  through  the  whole  community,    however 
large  it  may  be,  fixes  every  one  in  his  proper  place,  and 
makes  him  useful  to  the  whole  ;    and  at  the  same  time 
gives  each  individual  the  highest  satisfaction  and  pleas- 
ure, in  being  a  member  of  such  a  society,  composed  of 
the  most  excellent  friends  to  each  other,  and  to  him  : 
*  Rom.  xii.  11.    1  Cor.  rU.  20. 


392  On  Christian  Practice.  Part  II. 

and  lie  as  a  friend  to  every  member  of  the  society,  and 
to  the  whole,  enjoys  the  good  and  happiness  of  the 
whole,  to  the  extent  of  his  capacity.  Chrislianity  forms 
society  to  the  strongest,  most  permanent  and  happy 
union,  so  far  as  the  trne  spirit  of  it  is  imbibed,  and 
carried  into  practice.  It  binds  them  together  by  the 
strong,  everlasting  and  most  perfect  bond,  charity,  or 
christian  love. 

And  it  must  appear  to  all  who  properly  use  their  rea- 
son, that  piety,  and  the  practice  of  it,  is  essential  to  the 
best  good  and  greatest  happiness  of  society,  and  of  iiidi- 
viduals  in  this  world.  It  is  that  love  which  unites  men 
to  God  and  the  Redeemer,  and  forms  them  to  all  the 
acts  of  piety,  and  gives  them  the  highest  enjoyment ; 
which  at  the  same  time  unites  them  to  each  other,  and 
forms  them  to  all  social  duties  and  enjoyments.  The 
latter  cannot  exist  without  the  former.  Where  there  i:5 
no  piety,  there  may  be  a  sort  of  union  in  society,  and  a 
degree  of  enjoyment,  in  imitation  of  christian  social  vir- 
tues and  duties ;  but  it  must  be  a  low,  mean  thing, 
widiout  any  real  benevolence,  or  proper,  lasting  founda- 
tion ;  and  therefore  not  to  be  depended  upon. 

How  greatly  mistaken  then  are  they,  \\h.o  do  not  con- 
sider the  exercise  and  practice  of  piety,  as  any  part  of 
social  happiness,   or  in  the  least  advantageous  to  it,    and 
leave  christianit}^  wholly  out  of  their  idea  and  scheme  of 
public  virtue  and  social  happiness  !  It  is  impossible  there 
siiould  be  any  great  degree  of  personal  or  public  social 
happiness,  \\itiiout  christian  piety  and  morality,  founded, 
on  christian  principles  :    And  so  far  only,   as  these  take 
place,  personal  and  public  happiness  is  secured  and  pro- 
moted.    And  they  must  certainly  have  a  low,  debased, 
and   corrupt  taste   ibr  enjoyment  and  happiness,   v\ho 
think  they  can  be  more  ha})py,    both  personally,    and  in 
-society,  without  real  Christianity   than  with  it;  and  are 
expecting  and  seeking  it  for  themselves  and  the  public, 
in  opposition  to  christian  practice,  and  in  disregard  to 
the  laws  of  Christ,   and  by  an  open  violation  of  them. 
Their  enjoyment,  considered  personally  and  by  them- 
selves, or  in  society,  must  be  mean  and  low  at  best,  and 
Aery  unworthy  of  man,  who  is  made  capable  of  unspeaka- 
bly higher  and  more  noble  happiness  ia  his  own  mind^ 


Chap.  VI.  On  Christian  Practice.  393 

independent  of  others,  or  in  society,  in  the  exercise  and 
practice  oi"  Christianity,  aiid  the  social  virtues  and  con- 
duct which  it  prescribes. 

It  will  be  asked  by  some,  whether  all  this  be  not  con- 
futed by  fact  and  experience,  since  Christianity  has  not 
rci:idered  societies  and  kingdoms  happy,  where  it  has 
been  generally  received  and  professed  ;  and  has  been 
the  means  of  the  contrary,  and  produced  contentions, 
cruel  persecutions,  and  wars  :  And  christians  have  con- 
tended with  christians,  and  persecuted  and  destroyed 
each  other  ? 

Ans-iver.  That  Christianity  has  had  no  better  and  no 
mors  happy  eftect  where  it  has  been  in  a  sense  received 
and  proiessed,  has  not  been  owing  to  the  nature  and 
tendeiic}  of  it  ;  but  to  the  abu!ie  of  it,  and  opposition  to 
it,  and  a  refusal  cordially  to  receive  it,  and  practise 
agreeable  to  the  spirit,  and  revealed  laws  of  it.  By  this 
it  has  been  perverted  to  very  bad  piuposes,  and  made  the 
occasion  of  great  mischief  and  unhappiness  among  men. 
Any  one  may  be  certain  of  this,  by  attending  to  the  Bi- 
ble, and  Vvcll  observing  \vhat  are  the  principles,  rules 
and  practice  there  inculcated  and  prescribed  ;  and  what 
would  be  the  certain  effect,  if  tbey  were  cordially  receiv- 
ed and  obeyed.  We  must  consult  the  Bible  if  we 
would  know  what  Christianity  is  ;  ^vhat  are  the  truths 
there  revealed,  and  v.  hat  disposition,  exercises  and  prac- 
tices it  does  recommend  and  enjoin.  And  in  this  way 
alone  can  we  learn,  and  be  able  to  judge  of  the  nature 
and  tendency  of  it,  and  see  how  far  it  has  been  abused 
and  perverted  by  men.  He  who  will  attend  to  the  Bible 
with  impartiality,  candour  and  discerning,  will  be  sure 
that  \\hene\er  the  truths  and  religion  there  rcNcaled 
■shall  be  properly  received,  and  reduced  to  practice  by 
all  the  people  ;  and  Christianity  iihail  have  a  genuine 
and  complete  effect,  it  will  effectually  banish  all  the 
evils  which  now  take  place  in  society  among  men, 
whether  more  private  or  public,  by  putting  an  end  to  all 
unrighteousness  and  oppression,  unfaithfulness  and 
fraud ;  to  all  contention  and  war,  pride,  ambition  and 
selfishness,  and  to  the  indulgence  of  every  lust,  in  word 
or  conduct,  which  tends  to  evil,  or  to  hurt  any  one.  And 
on  the  contrary,  it  will  introduce  that  uprightness,  and 


394  On  Christian  Practice.  Part  II. 

universal  righteousness  in  practice,  that  benevolence  and 
beneficence  to  all,  every  one  taking  his  proper  place, 
and  doing  the  duties  of  it,  so  as  to  advance  the  good  of 
the  whole  ;  which  \\  ill  spread  universal  peace,  prosper- 
ity and  happiness,  through  the  w  hole  society,  nation  or 
kingdom:  And  that  nothing  can  destroy  or  disturb  the 
peace,  good  order  and  happin.ess  of  society,  but  a  devia- 
tion from  the  truths  and  duties  inculcated  in  the  holy 
scrij'tures. 

I'he  scripture  foretels  the  evils  of  which  the  gospel 
would  be  the  occasion,  by  the  abuse  of  it  ;  and  the  op- 
position which  w  ou!d  be  made  to  it  ;  and  the  corruption 
and  apostasy,  both  in  doctrine  and  practice,  which  should 
take  place  among  the  professors  of  Christianity,  which 
would  be  the  occasion  of  persecution,  and  innumerable 
calamities.  And  these  having  actually  taken  place  as 
they  were  predicted,  is  so  far  from  being  an  objection  to 
the  truth  and  excellency  of  Christianity,  that  hereby  is 
exhibited  a  standing  evidence  of  its  divine  original  ;  and 
may  justly  be  considered,  as  a  pledge  of  the  adAantage 
and  happiness  which  it  shall  produce  in  this  world,  in 
the  last  days,  when  it  shall  have  its  proper  effect  on  the 
hearts  ar.d  lives  of  mankind,  \ihich  is  also  foretold. 

The  salutary  influence  Christianity  has  had  already  in 
the  v.orld,  forming  men  to  be  peaceable,  harmless,  and 
useful  members  of  society,  in  the  piac'ace  of  righteous- 
ness and  goodness,  where  the  dictates  of  it  have  been  in 
any  nicasure  properly  regarded  and  obeyed,  of  which 
there  have  been  many  instances,  is  sufficient  to  convince 
every  candid  mind,  that  when  it  shall  be  no  longer  abus- 
ed and  perverted  to  evil  purposes,  by  men  of  perverse 
minds,  but  in)i\'ersally  understood,  embraced  and  prac- 
tised ;  it  will  render  mankind  and  society  unspeakably 
more  liappy  than  they  have  txtv  yet  been,  or  can  be, 
while  menare  igiiorant  of  it,  or  refuse  to  regard  and  obey 
its  dictates.  'I  hat  there  is  such  a  happy  era  coming,  is 
abundantly  foretold  in  the  divine  oracles,  when  by  the 
influence  and  po\^•er  of  the  gospel,  in  the  hand  of  the  ex- 
alted Redeemer,  he  will  reign  universally  in  the  hearts  of 
men,  and  they  shall  obey  him  ;  and  the  happy  effect  of 
Christianity  shall  be  seen  in  fact  and  experience,  in  ex- 
tirpating   all    unrighteousness  and  violence   from  the 


Chap.  VI.  On  Christian  Practice.  395 

earth,  and  introducing  universal  peace,  love  and  benefi- 
ceiice,  when  men  shall  learn  war  no  more  ;  but  pruciise 
all  the  bocial  virtues,  each  one  in  his  proper  sphere  ; 
honestly  and  widely  seeking-  and  promoting  the  greatest 
public  good,  and  the  happiness  ot  every  individual,  so 
far  as  he  has  ability  and  advantage. 

But  the  most  complete  and  happy  effect  of  Christianity 
will  take  place,  and  appear  in  the  fulness,  importance, 
and  glory  of  it,  when  the  kingdom  of  Christ  shall  be 
brought  to  perfection  in  the  future  state  ;  when  the 
most  beautiful,  harmonious  and  happy  society  will  be 
formed  by  it,  in  the  exercise  of  love  to  God  and  to  one 
anothei ,  by  which  the  most  perfect  union,  and  the  high- 
est possible  happiness  shall  exist  forever.  Here  then 
we  are  to  look,  to  see  what  is  the  nature  and  genuine 
tendency  of  Christianity  ;  and  what  will  be  the  happy 
effect  of  it  to  individuals,  and  to  society,  when  it  has 
overcome  all  opposition,  a^d  shall  reign  in  perfection, 
in  the  heart  and  practice  of  every  member  of  the  king- 
dom of  Christ. 

II.  From  this  view  of  christian  practice,  and  it  be- 
ing thus  in  ail  respects  suited  to  promote  the  good-  of 
mankind,  and  the  welfare  and  happiness  of  society  in 
this  world,  arises  a  strong  and  forcible  argument  that 
the  Bible  is  from  God,  and  Christianity  has  a  divine 
original. 

They  who  reject  the  Bible  as  a  revelation  from  God 
do  generally  confess  that  the  rules  of  moral  conduct 
contained  in  it  are  suited  to  promote  the  good  of  society, 
and  the  peace  and  happiness  of  mankind  in  this  world  : 
And  that  christian  morality,  and  attendance  on  the  in- 
stitutions of  the  christian  religion,  public  worship  and 
instruction,  tend  to  promote  civility  and  good  order 
among  men,  and  the  political  good  of  society.  In  this 
they  appear  to  be  really  inconsistent  with  themselves, 
and  confute  their  own  creed.  For  this  being  granted, 
(and  grant  it  they  must,  or  deny  what  is  evident  from 
reason  and  fact)  the  inference  is  clear  and  strong,  that 
the  Bible  is  a  revelation  from  heaven. 

Were  the  Bible  a  contrivance  of  man,  of  one  man,  or 
any  number  of  men,  who  joined  to  form  a  plan  to  pro- 
mote the  good  of  society,    it  cannot  be  reasonably  sup- 


356  The  Conclusion.  Part  IL 

posed  there  would  be  no  gross  mistakes  in  it  ;  or  that  it 
v^OLiid  be  suited  to  promote  the  good  of  society  in  every 
age.  and  different  nations  of  the  world,  and  in  ail  the  va- 
rious and  different  circumstances  of  mankind,  under  all 
the  different  forms  of  civil  government,  as  it  really  is. 
Much  less  can  this  be  supposed,  when  it  is  written  by 
tlifferent  men,  unknown  to  each  other,  in  various  ages 
and  nations,  and  widely  differing  in  their  education,  and 
particular  tastes,  habits  and  customs.  That  a  book 
tihouid  be  writien  by  these  men,  in  such  circumstances, 
on  so  many  different  occasions,  which,  when  carefully 
examined,  contains  one  consistent  system  of  rules  for 
moral  life,  suited  to  the  comfort  and  happiness  of  every 
individual,  and  the  greatest  good  of  ail  human  societies; 
and  in  this  respect  far  exceeding  the  best  code  of  civil 
laws  that  was  ever  in\ented,  without  any  liL^it  and  as- 
sistance from  this  book,  is  the  most  incredible  position 
that  can  be  asserted. 


CONCLUSION. 

HAVING  diligently  and  with  care  examined  the 
holy  scriptures  to  find  what  is  that  system  of  doctrines, 
truths  and  duties  revealed  there  ;  and  endeavoured  to 
state  them,  and  set  them  in  a  proper  and  clear  light  ; 
and  having  at  length  finished  what  was  proposed  and 
undertaken,  we  may  now  look  back,  and  upon  a  gene- 
ral review  of  the  whole,  it  is  presumed  that  the  following 
conclusions  may  be  deduced  with  clear  and  abundant 
evidence. 

I.  That  there  is  a  connection,  consistence,  and  har- 
mony in  the  system  of  truths,  taken  from  the  holy  scrip- 
tures, stated  and  explained  in  the  foregoing  work. 

Care  and  pains  have  been  taken  to  support  and  prove 
each  by  the  sacred  oracles  ;  but  it  is  hoped  that  all 
these  considered  collectively,  and  the  whole  put  togeth- 
er, and  joined  in  one  system,  will,  "  like  an  arch,  add 
strength  and  firmness  to  each  part,"  and  increase  the 
es  iclence  that  every  doctrine  that  has  been  advanced  as 
important  trnlh,  is  indeed  contained  in  the  Bible,  and  so 
cssen:i:;l  lo  the  v,  hole,  that  it  cannot  be  excluded  and  re- 


Chap,  VI.  The  Condmion.  397 

jected  without  marrinj^,  a  id  in  a  se  )se  rejecting  all  the 
rest  whicii  are  coaiiectcd  '.vith  it,  a  id  rej;iy  i.n.)liv.^d  in 
it.  It  is  certain,  that  doctrines,  iiiconsisient  with  each 
other,  are  not  to  be  t^nmd  in  divine  revel  idon.  if  any 
two  or  more  truths  are  pi.iin!y  reve.iied,  b-itween  whi.:h 
we  cannot  see  the  consistence,  we  may  be  sure  they  are 
consistent  with  each  other,  and  that  ii  is  owi.g-  to  our 
ignorance,  and  to  some  nii:^take  u  e  are  niakini^,  that  we 
do  not  see  them  to  agree  perfectly.  Biit  wiien  the 
agreement  and  consistence  of  every  important  doctri  le 
revealed  in  the  Bible  is  discerned,  tnis  ;^ives  satinfaccion 
to  the  mind,  and  casts  a  lustre  of  light  and  beauty  over 
the  whole.  No  pains  therefore  ought  to  be  spared  in 
examining  the  Bible  with  this  view,  that  we  may  Icara 
what  are  the  doctrines  there  revealed  ;  and  be  able  to 
see  their  connection  and  consistence. 

There  is  one  chain,  or  consistent  scheme  of  truth, 
which  runs  through  the  whole  of  the  Bible.  And  every 
doctrine  contained  in  this  divine  plan  is  not  only  con- 
sistent with  the  rest,  but  as  much  a  part  of  the  whole,  as 
is  each  link  of  a  chain,  so  that  not  one  can  be  broken  or 
taken  out,  without  spoiling,  or  at  least  injuring  the 
chain.  In  this  view,  the  foregoing-  system  is  oifered  to 
the  examination  of  all,  who  are  vviliiigto  search  the  Bi- 
ble daily,  and  in  the  light  of  that,  to  try  every  doctrine 
that  has  been  advanced,  that  they  may  find,  whether  they 
be  agreeable  to  the  scriptuie,  and  consistent  with  each 
other,  or  not ;  and  accord inglv  receive  or  reject  them. 
It  is  not  pretended,  that  every  particular  article  which 
has  been  mentioned,  as  matter  of  conjecture  or  probable, 
of  which  there  are  some  instances,  or  that  is  consider- 
ed as  more  evident  from  scripture,  than  the  opposite,  is 
essential  to  the  system.  If  it  be  consistent  with  the 
whole,  it  may  be  received,  though  it  be  not  essesitial  ; 
and  if  it  should  be  thought  by  any,  not  worthy  to  be  re- 
ceived, or  not  so  evident  from  scripture  as  the  contrary, 
it  may  be  rejected,  and  the  contrary  believed,  perhaps, 
as  consistent  with  the  system  of  connected  truth.  Of 
this  every  ofie  will  juds^e  for  himself.  And  th(  ugh  per- 
sons may  differ  in  their  judgment  on  some  sentiments 
of  this  description,  which  have  been  mentioned  ;  yet 
they  may  agree  in  receiving  every  doctrine  which  is  es* 

VOL.    II.  51 


0^  The  Conclusion.  Part  IL 

sential  to  a  system  of  truth,  which  is  harmonious  in  eve- 
ry part,  and  forms  one  connected,  consistent  plan  of  di- 
vine truth.     But  if  any  doctrine  be  denied  and  rejected, 
which  is  a  necessary  part  of  the  system  of  truth  reveal- 
ed in  the  scripture,    or  which  is  really  implied  in  it,   the 
connection  is  hereby  broken,    and  the  whole  system  is 
destroyed  ;    and  every  truth  contained  in  it  is  implicitly 
given  up  and  denied  :    As  a  chain  is  broken  and  spoiled 
by  taking  away  one  link  of  it  ;  and  a  well  cemented  and 
strong  arch  is  broken  down  and  demolished,   by  remov- 
ing a  small,   but  necessary   part  of  it.     From  this  it 
follows, 

II.  That  there  is  no  other  scheme,  or  system  of  sup- 
posed truth,  which  is  connected  and  consistent  with  it- 
self, through  the  whole  of  it. 

This  follows  as  a  necessary  conclusion  from  the  fore- 
going.    If  that  be  true,  therefore,  this  must  be  also  true. 
There  is  but  one  consistent  plan  of  religious  truth,  which 
is  revealed  in  the  scripture  ;  and  another  cannot  be   in- 
vented, or  exist,   which  is  consistent  with  itself  in  every 
part.     Therefore,   if  we   can  find   what  is  the  system  of 
doctrines  revealed  in  the  Bible,  (and  this  wegmay  and 
shall  do,  if  it  be  not  wholly  our  own  fault)  we  may  be 
sure  no  other,    which  is  throughout  consistent,   can  be 
found  or  is  possible.     As  every  divine  revealed  truth  is 
perfectly  consistent  with  the   whole  truth  ;  and   every 
doctrine  comes  in,  to   make  and  complete  one  whole, 
and  is  so  connected  as  to  make   one   uniform  system, 
which  is  not  capable  of  any  alteration,    without   render- 
ing it  imperfect  :   So  error  and  false  doctrine,  is  always 
necessarily  inconsistent  with  itself  ;  and  no  system  of  er- 
ror can  be  invented,  which  is  not  inconsistent,  and  does 
not  imply  a  contradiction.     Thus  error  is  always  crook- 
ed, and  cannot  be  made  straight.     False  doctrines  may 
be,  and  often  have  been  advanced,   and  formed  into  a 
sort  of  a  system,   and  have  a  degree  of  connection  and 
agreement  with  each  other,  and  may  be  joined  with  some 
truths  ;  and  be  made  to  appear  plausible,  and  even  con- 
sistent with  all  truth,  to  a  superficial,  undiscerning  eye  ; 
and   especially  to  a  mind   filled  w  ith  prejudices  against 
the  truth,  and  real  disgust  of  it.     But  when  these  doc- 
trines, or  this  system  of  errors,  are  critically  examined 


Chap.  VI.  The  Condusiou.  3'99 

by  a  discerning  mind,  they  will  be  found  to  imply  gross 
inconsistencies  and  contradictions.  x\nd  a  mind  thus 
prejudiced,  and  disaffected  with  the  great  truths  of  divine 
revelation,  may  view  them  as  inconsistent  with  reason, 
and  with  each  other,  and  think  he  finds  innumerable 
contradictions  in  the  Bible  :  and  consequently  reject  it, 
and  embrace  what  appears  to  him  a  more  consistent,  or 
at  least  a  more  pleasing  scheme.  But  nothing  is  obtain 
ed  by  this,  but  a  temporary  pleasing  dream,  and  delu- 
sion ;  which  when  properly;  examined  will  appear  to 
consist  in  confusion  and  self  contradiction,  and  if  follow- 
ed in  the  natural  and  genuine  tendency  of  it,  will  land 
the  infidel  in  total  darkness,  and  universal  scepticism, 
the  greatest  of  all  contradictions  and  absurdities.  This 
has  been  verified  by  numerous  facts  in  the  christian 
world  ;  and  instances  of  it  are  multiplying  at  this  day. 

Those  doctrines,  which  are  inconsistent  with  the  ab- 
solute supremacy  and  independence  of  God  ;  his  omnis- 
cience, unchangeableness,  and  infinite  felicity  ;  his  in- 
finite wisdom,  rectitude  and  goodness,  must  be  false 
doctrines;  and  all  that  are  connected  with  them,  and 
follow  from  them,  must  be  also  contrary  to  the  truth, 
and  are  an  implicit  denial  of  the  being  of  the  true  God, 
and  inconsistent  with  any  proper  acknowledgment  of 
him.  The  denial  of  the  decrees  of  God,  and  that  he 
hath  foreordained  whatsoever  comes  to  pass,  and  all 
those  doctrines  va  hich  are  implied  in  this,  and  follow 
from  it,  are  inconsistent  with  this  true  character  of  God, 
and  therefore  are  false  doctrines,  and  an  implicit  denial 
of  the  being  of  the  only  true  God,  and  inconsistent  with 
all  true  piety,  and  if  followed  in  their  true  consequences, 
will  lead  to  universal  scepticism,  darkness  and  delusion. 
•  Those  tenets  relating  to  human  liberty,  and  that  mor- 
al agency  of  man,  necessary  in  order  to  render  him  ca- 
pable of  virtue  or  vice,  praise  or  blame,  which  are  in- 
consistent with  the  decrees  of  God  fixing  all  events,  and 
all  the  actions  of  men,  are  inconsistent  with  the  divine 
character,  and  even  with  the  existence  of  God  ;  are  in- 
consistent with  the  holy  scripture  ;  and  are  inconsistent 
with  themselves,  implying  self  contradiction,  and  the 
greatest  absurdity  ;  which,  it  is  supposed,  has  been  in 
some  measure  made  manifest  in  the  foregoing  work; 


400  The  Conclusion.  Part  II. 

And  without  mentioning  more  particulars,  it  is  left  to 
the  caiidjd,  considerate  reader  to  examine  every  doc- 
trine which  has  been  proposed  in  this  view  ;  and  it  is 
presumed  that  he  m  ill  find  the  whole,  and  especially  all 
the  leadirig  sentiments,  not  only  consistent  with  each 
other,  but  with  the  being,  perfections  and  character  of 
God,  revealed  in  the  scripture  ;  and  that  no  other 
scheme  of  doctrine  can  be  consistent  with  these,  or  with 
itbeii ;  but  tends  to  infidelity,  and  to  remove  all  impor- 
tant, reiii^ious  truth:  And  if  so,  and  he  be  disposed  to 
receive  ihe  irudi  in  the  love  of  it,  his  mind  will  by  this 
bt  more  established  in  the  truth,  and  know  it,  and  that 
lio  lie  is  ol  the  iruih  ;  but  that  this  is  the  true  God,  and 
eternal  life*  And  ihe  tardier  he  proceeds  in  the  line 
of  tiuth,  and  the  more  clear  and  comprehensive  view  he 
obtiiius  of  it,  the  gieater  v\ill  be  his  confidence  and  as- 
surance that  thi.s  is  the  only  system  of  doctrines,  which 
isagieeal;le  to  the  divine  perfections,  the  word  of  God, 
and  with  itself ;  ai\d  that  these  are  the  doi  trines  which 
are  according  to  licdliness  :  And  the  greater  satisfac- 
tion and  j(;y  vvlii  he  have^  in  contemplating,  loving  and 
obeying  tljem. 

lil.  it  appears  from  the  whole  of  the  foregoing,  that 
it  is  of  gu:tt  importance,  that  the  doctrines  and  truths 
contained  iri  divme  revelation,  should  be  understood, 
believed  and  loved  ;  that  this  is  necessarily  implied  in 
the  exercise  and  iiractice  of  true  religion,  without  which 
there  is  no  salvation. 

If  this  were  not  important  and  necessary,  there  would 
be  little  or  no  need  of  a  divine  revelation.  This  is  a 
re\  elation  of  a  system  of  truth,  and  of  duty  ;  the  foun- 
dation and  reason  of  which  is  the  revealed  truth  ;  and  all 
obedience  consists  in  knov\  ing,  loving  and  obeying  the 
truth.  Therefore,  were  there  no  doctrines,  no  truth 
and  articles  of  faith  revealed,  no  duty  or  obedience  could 
be  enjoined,  or  know  n.  The  Dible  reveals  a  system  of 
truth  :  It  reveals  the  being  and  character  of  God  ;  his 
works  and  designs  ;  the  state  and  character  of  man ;  the 
per:»n  and  character  of  the  Redeemer  ;  his  work  and 
designs,  and  the  way  of  salvation  by  him  ;  what  God 
does,  and  ivhat  man  must  be  and  do,  in  order  to  his 
•  1  John  ii.  21.    v.  50. 


Chap.  VI.  The  Condumn.  401 

salvation  :  The  Bible  opens  the  invisible  world  to  men, 
aiid  sets  before  them  the  i^rear,  important  truths  relating 
to  the  ii.visible  eternal  kiniz;dom  of  Christ :  And  there 
cannot  iie  one  exercise  of  piety  or  charity,  or  any  duty 
of  either  of  these  performed  by  any  man,  unless  it  be  in 
the  view  of  tliuoC  revealed  truths,  or  in  conformity  to 
them. 

The  holy  scriptme,  therefore,  represents  the  knowl- 
edge and  belief  of  the  trnth,  as  necessary  to  salvation  : 
Th.it  faith,  without  wiiich  men  cannot  be  saved,  is 
"  the  belief  of  rhe  trnth."  *'  He  that  believeth  shall 
be  saved."  This  supposes  some  truth  to  be  believ- 
ed ;  and  what  can  this  be  but  the  truths  of  the  gospel  ; 
the  truth  to  vvhich  Christ  came  to  bear  witness  ?  Were 
there  no  revealed  truths,  there  v.ould  be  nothing  to  be 
believed  ;  noobjecrs  of  faith  ;  for  faith  is  a  belief  of  the 
truth.  Surely  i^one  will  say,  saving  faith  consists  in 
believing  nothing,  or  ifi  believing  a  lie  !  Christ  speaks 
of  the  knowledge  of  the  truth,  as  necessary  in  order  to 
salvation,  and  peculiar  to  his  followers.  "  If  any  man 
will  do  his  vvill,  he  shall  know  of  the  doctrine,  whether 
it  be  of  God,  or  whether  I  speak  of  myself."*  "  And 
ye  shall  know  the  truth,  and  the  truth  shall  make  you 
free."!  "  Sanctify  them  through  thy  truth,  thy  ivordis 
truth.^''%  "When  the  Spirit  of  truth  is  come,  he  will 
guide  you  into  all  truth. "^  The  apostle  Paul  represents 
the  great  design  of  the  gospel  to  be,  to  bring  christians 
to  a  union  in  knowledge  and  Riith,  or  a  belief  and  prac- 
tice of  truth.  "  Till  we  all  come  in  the  unity  of  the 
faith,  and  of  the  knowledge  of  the  Son  of  God,  unto  a 
perfect  man,  unto  the  measure  of  the  stature  of  the  ful- 
ness of  Christ.  That  we  henceforth  be  no  more  chil- 
dren, tossed  to  and  fro,  and  carried  about  with  every 
ixiind  of  doctrine,  by  the  sleight  of  men,  and  cunning 
craftiness,  whereby  they  lie  in  wait  to  decei^ue.  But 
speaking  the  truth  in  love,  may  grow  up  into  him  in  all 
things,  which  is  the  head,  even  Christ. "||  He  speaks 
of  the  doctrine  ivhich  is  according  to  godliness,  as  neces- 
sary to  be  known  and  obeyed  by  every  christian. IT  He 
directs  Timothy  to    "  Hold  fast  the   form   of  sound 

•  John  vii.  17.         t  John  viii.  32.        i  John  xvii.  17.       S  John  xvi.  13, 
n  Eph.  iv.  14, 15.       II  1  Tim.  vi.  3, 


402  The  Conclusion.  Part  II. 

TV'ords,"  x\'hich  he  had  heard  of  him.*  By  the  form 
of  sound  words,  nothing  can  be  meant,  but  the  system 
of  gospel  doctrines,  which  the  apostle  taught,  and  in 
which  he  had  instructed  Timothy.  And  he  was  to  hold 
fast  those  sound  words,  those  wholesome,  important, 
solid  truths,  by  meditatinj^  upon  them,  and  maintaining 
and  preaching  them.  Which  is  the  same  with  holding 
and  preaching  sound  doctrines^  and  being  sound  in  the 
faith,  which  he  repeatedly  mentions. 

And  the  knowledge  and  belief  of  the  truth  revealed  in 
the  Bible  is  so  important  and  essential  to  a  christian, 
that  all  christian  practice  is  denoted  by  obeying  the 
truth,  '*  Obeying  from  the  heart  the  form  of  doctrine 
which  has  been  dehvered  to  them,  "t  Doing  the  truth, 
and  walking  in  the  truth.  J  And  christians  are  exhorted 
to  "  Contend  earnestly  for  the  faith,  which  was  Oiice 
delivered  unto  the  saints.  "j|  The  faith  which  had  been 
delivered  to  the  church  can  be  nothing  but  the  system 
of  doctrines  contained  in  divine  revelation ;  the  truths 
implied  and  exhibited  in  the  gospel,  which  were  to  be 
believed  and  maintained  by  christians.  The  apostle 
Paul,  in  all  his  epistles,  shews  how  important  the  doc- 
trines and  truths  of  the  gospel  are,  and  the  necessity  of 
their  being  understood  and  embraced,  in  order  to  be 
saved :  That  the  gospel  consists  essentially  in  these  ; 
which  therefore  is  overthrown  and  destroyed,  by  em- 
bracing and  promoting  the  opposite  errors.  Christ  says 
to  Pilate,  "  To  this  end  was  I  born,  and  for  this  cause 
came  I  into  the  world,  that  I  should  bear  ivitness  unto 
the  truth."''')  By  the  truth  here,  is  not  meant  one  par- 
ticular truth,  but  all  the  truths  and  doctrines  of  divine 
revelation  ;  the  system  of  truth,  in  which  the  gospel 
consists.  This  sets  the  importance  of  the  doctrines  of 
the  gospel,  and  the  nect:ssity  of  understanding,  believing 
and  practising  them,  in  a  striking  light.  For  to  op- 
pose, or  neglect  and  liv€  in  ignorance  of  these,  is  to  op- 
pose or  slight  thai,  which  Christ  came  into  the  world  to 
establish  ai\d  promote.  If  the  doctrines  of  the  gospel 
be  rejected,  or  overlooked  and  not  understood,  the  only 
foundation  of  christian  faith  and  practice  is  removed,  and 

-•2  Tim.  i.  13.  fRom,  vi.  17.  i  John  iii.21.   3  John  4. 

fl  Jude  3.  S  John  xviii.  37. 


Ghap.  VL  The  Conclusion.  403 

there  remains  nothing  to  be  believed,  and  no  duty  to  be 
done. 

Hence  it  appears,  how  contrary  to  reason  and  scrip- 
ture, and  to  common  sense,  that  position  is,  which  has 
been  espoused  and  maintained  by  many,  either  expressly 
or  by  implication,  viz.  That  it  is  of  no  importance  what 
men  believe,  or  whether  they  believe  the  truths  contained 
in  divine  revelation,  or  not,  if  their  external  conduct  be 
regular  and  good.  This  position  is  of  the  most  danger- 
ous and  evil  tendency  :  For  it  wholly  sets  the  gospel 
aside,  and  excludes  that  as  altogether  needless,  which 
Christ  says  he  came  into  the  world  to  establish  and 
promote.  According  to  this  it  is  of  no  importance 
whether  christians  act  from  principle,  or  not,  or  from 
what  principle  they  act,  if  they  act  from  any  ;  or  wheth- 
er they  believe  or  understand  one  truth  contained  in  the 
gospel  ;  or  disbelieve  and  reject  all.  This  makes  all 
creeds  and  confessions  of  faith,  or  bearing  witness  to 
tlie  truth,  entirely  useless  and  vain  :  And  according  to 
this,  no  candidate  for  admission  into  a  church,  or  to  the 
work  of  the  ministry,  ought  to  be  examined  as  to  his 
understanding  and  knowledge,  or  belief  of  any  doctrine 
contained  in  divine  revelation,  as  any  qualification  neces- 
sary in  order  to  his  being  admitted  :  For  however  ig- 
norant he  may  be  of  the  principles  of  Christ,  or  whatev- 
er he  believes,  he  may  be  as  good  a  christian,  and  as  fit 
for  an  officer  and  teacher  in  the  church,  as  any  odier  per- 
son whatever. 

And  the  directions  and  commands  which  the  apostle 
Paul  gave  to  Timothy  and  Titus,  respecting  the  sound 
doctrines  of  the  gospel,  were  highly  improper ;  or,  at 
least,  are  out  of  date  now.  Such  are  the  following  : — 
*'  I  besought  thee  to  abide  still  at  Ephesus,  that  thou 
mightest  charge  some  that  they  teach  no  other  doctrine. 
Take  heed  to  thyself,  and  to  thy  doctrine.  If  any  man 
teach  otherwise,  and  consent  not  to  wholesome  words, 
even  the  words  of  our  Lord  Jesus  Christ,  and  to  the 
doctrine  luhich  is  according  to  godliness,  he  is  proud, 
knowing  nothing.  Hold  fast  the  form  of  sound  wordsy 
which  thou  hast  heard  of  me,  in  faith  and  love  which 
is  in  Christ  Jesus.  The  things  which  thou  hast  heard 
©f  me  among  many  witnesses,  the  same  commit  thou  tc\ 


404  Tlie  Conclusion*  Part  II. 

faithful  men,  who  shall  be  able  to  teach  others  also."* 
"  A  bibho[j  must  be  blameless,  at,  the  steward  of  God, 
holding  fast  the  faith/id  ivord,  us  lie  harhbeeii  taut^ht, 
that  he  ma}-  be  able  by  sound  doctrine,  both  to  exhort 
and  to  convince  gainbayers,  uhoj>e  raouili.b  must  be 
stopped.  Wherefore  rebuke  them  sharply,  that  they 
may  bG  sound  in  the  faith.  But  speak  tljou  the  things 
which  becom.e  sound  doctrine.  In  all  ihi;\2;s  she'v- ing 
thyself  a  pattern  of  good  works  :  /;;  doctrine  she luing 
uncorruptness^  gravity,  sincerity ;  sound  speech  that  ciui- 
not  be  condemned. "t 

The  consequence  and  evil  tendency  of  the  sentiment 
now  under  consideration  appears  from  fact.  Ti'^at  which 
is  now  called  liberality  of  sentiment,  and  calhoiici^;•.n, 
which  is  spreading  far  a!>d  wide,  and  is  celebrateci  i;;y 
multitudes,  as  a  most  excellent,  noble  way  ot  rhi'vkiiig', 
has  its  foundation  in  this.  This  liberality  and  cathoii- 
cism  discards  all  attachment  to  any  particular  system  of 
truth,  or  belief  of  any  distinguishing  doctrines  of  tne 
gospel,  as  useless  and  hurtful  ;  and  holds  that  it  is  no 
matter  what  a  man's  religious  creed  or  practice  is,  or 
whether  he  regards  an}',  or  not  ;  as  he  may  be  a  good 
man,  and  go  to  heaven  without  any  thing  of  this  kind. 
This  really  renounces  the  Bible,  and  paves  the  way  to 
infidelit}'  :  And  this  leads  on  to  the  darkness  and  hor- 
rors of  atheism  itself. 

IV.  From  the  foregoing  system  of  truths  and  duties, 
which  is  contained  in  the  Bible,  and  taken  wholly  from 
it,  arises  the  most  clear  and  satisfying  evidence  that  it  is 
a  revelation  from  God,  and  no  human  invention  :  *'But 
holy  men  of  God  have  spoken  and  written  it,  as  they 
were  moved  by  the  Holy  Ghost." 

The  evidence  that  the  Bible  contains  a  divine  revela- 
tion has  been  in  some  measure  exhibited  and  consider- 
ed, in  the  first  chapter  of  this  System  :  especially  what  is 
called  the  external  evidence.  And  some  of  the  internal 
evidence  was  mentioned  :  And  it  was  observed,  that 
this  would  be  made  to  appear  in  the  clearest  arid  most 
advantageous  light,  by  prosecuting  the  inquiry  con- 
cerning the  doctrines  and  duties  revealed  and  inculcated 
in  this  book  ;  which  was  ihcn  proposed.  This  is  now 
*  I  Tim.  i.3.  iv.  IG.  vi.  3, 4.  2  Tim.  i.  13,  ii.  2.   f  Tit.  i.  7, 9, 11, 13.  ii.  1, 7, 8. 


(2 HAP.   Vl.  Tlie  Sonciusion.  405 

finished.  And  upon  a  careful  review  of  the  whole, 
must  it  not  be  evident  to  every  attentive,  honest,  candid 
mind,  that  in  this  book  only  is  to  be  found  such  a  system 
of  truth,  u  hich  could  not  be  contrived,  or  even  thought 
of  by  man  ;  but  must  be  from  God  :  That  it  contains  a 
system  of  doctrines  and  commands,  which  man's  wis- 
dom does  not  teach,  and  never  can  ;  but  which  the  Ho- 
ly Ghost  alone  teacheth  ? 

Here  the  true  God  is  represented  in  his  glorious  char- 
acter, subsisting  in  a  manner  infinitely  above  our  com- 
prehension ;  yet  suited,  so  far  as  we  can  conceive,  most 
perfectly  to  accon\plish  his  revealed  designs,  and  to  raise 
creatures,  the  objects  of  his  love,  to  the  highest  happi- 
ness. He  is  clothed  with  unlimited  power,  wisdom  and 
goodness,  absolutely  independent,  self-sufficient,  and 
all-sufficient ;  and  has  fixed  on  a  plan  of  operation, 
which  is  wise  and  good,  like  himself ;  including  all  his 
works,  and  every  event  that  shall  ever  take  place,  suited 
in  the  highest  degree  to  glorify  himself,  and  effect  the 
highest  good  and  happiness  of  the  creation  :  And  they 
must  be  blessed  who  love  and  trust  in  him.  His  law  is 
perfectly  right,  wise  and  excellent,  and  expresses  the 
moral  character  and  perfections  of  God ;  is  infinitely  im- 
portant, and  must  stand  forever,  as  the  only  rule  of  moral 
rectitude  :  And  every  one  must  be  happy  so  far  as  he  is 
conformed  to  it.  Here  rebellion  against  God,  and  viola- 
tion of  this  law,  is  represented  in  the  infinitely  evil  and 
malignant  nature  of  it  ;  and  all  the  dispensations  and 
works  of  God,  and  his  conduct  towards  his  creatures, 
are  suited  and  designed  to  make  the  clearest  and  most 
lasting  display  of  this.  Here  is  revealed  the  way  in 
which  mankind  are  become  universally  sinful,  mortal 
and  miserable  ;  and  the  infinite  guilt  and  misery  of 
their  state  is  discovered  ;  and  that  they  are  totally  ruin- 
ed and  lost  in  themselves.  This  lays  the  only  founda- 
tion for  the  discovery  of  infinite  benevolence  and  sover- 
eign grace  in  the  redemption  of  man ;  and  is  the  ground 
of  the  existence  and  revelation  of  the  person,  character 
and  works  of  the  Redeemer,  and  salvation  by  him.  And 
every  thing  relating  to  redemption,  is  in  the  highest  de- 
gree suited  to  make  the  brightest  and  most  glorious 
manifestation   of  the    power,   wisdom,    righteousness, 

VOL.  ir.  52 


406  The  Conclusion.  Part  II. 

goodness,  truth  and  faithfulness  of  God,  and  his  infinite 
displeasure  with  the  sinner,  to  humble  man,  and  shew 
his  absolute  and  entire  dependance  on  God,  consistent 
with  the  infinite  vileness  and  criminality  of  the  least  devi- 
ation, even  in  heart,  from  perfect  obedience  to  his  law; 
to  discover  the  infinite  evil  of  the  just  consequence  of  sin  ; 
and  set  before  creatures  the  reasonableness  and  import- 
ance of  obedience,  and  the  strongest  motives  that  are 
possible,  to  avoid  every  sin,  and  fear  and  obey  God. 
And  every  truth  of  divine  revelation  is  levelled  against 
the  sin  and  rebellion  of  man  ;  and  every  thing  included 
in  redemption,  is  perfectly  suited  to  form  the  redeemed 
to  the  most  beautiful,  sweet,  perfect  holiness,  and  to 
raise  them  to  the  highest  happiness  and  glory.  And 
while  eternal  happiness,  on  the  one  hand,  and  endless 
misery  on  the  other,  are  set  before  men,  and  one  or  the 
other  must  be  the  certain  portion  of  every  one,  according 
to  his  conduct  in  this  life,  in  embracing  the  gospel  and 
obeying  the  Redeemer,  or  rejecting  him,  and  living  in 
sin  ;  this  tends  to  solemnize  every  mind  and  fill  every 
one  with  the  greatest  co!>cern,  and  awaken  him  to  the 
utmost  exertions  to  escape  the  one,  and  obtain  the  other ; 
and  "  work  out  his  own  salvation  with  fear  and  trem- 
bling." 

And  the  exercise  and  practice  of  piety,  righteousness 
and  benevolence  in  all  the  branches  of  religion  and  chris- 
tian morality,  which  consist  in  conformity  of  heart  and 
life,  to  the  doctrines  and  precepts  contained  in  the  scrip- 
ture, is  the  only  way  to  render  every  man  happy  in  this 
life,  in  their  various  connections,  and  proper  business, 
and  in  the  use  and  enjoyment  of  the  things  of  this  world. 
And  were  this  to  take  place  universally,  it  would  neces- 
sarily form  men  into  the  most  happy  society  that  can  take 
place  in  this  state  ;  and  at  the  same  time  rectify  and  en- 
large their  hearts,  and  raise  their  pleasing  hope  and  pros- 
pect of  glory  and  honour,  and  immortality,  in  the  favour 
of  God,  and  the  society  of  all  his  friends,  in  the  ever- 
lasting kingdom  of  the  Redeemer,  in  consequence  of 
thcif  patient  continuance  in  well  doing. 

When  all  this,  and  more,  which  might  be  mentioned, 
and  will  naturally  come  into  the  view  of  him  who  prop- 
erly attends  to  tlie  subject,  is  well  considered,  together 


Chap.  VI.  The  Conclusion.  407 

with  the  external  evidence,  that  the  scripture  was  form- 
ed by  divine  inspiration,  mentioned  in  the  first  chapter, 
it  must  produce  a  conviction  and  fixed  persuasion  that 
the  Bible  contains  a  divine  revelation  of  a  system  of  im- 
portant saving  truth,  which  is  not  to  be  found  any  where 
else,  and  never  could  have  been  known,  or  invented  by 
the  reason  of  man,  in  his  present  corrupt  state,  had  it 
not  been  thus  revealed  from  heaven  ;  unless  the  mind 
be  greatly  biassed  and  prejudiced  against  the  truth  by 
the  false  taste  and  evil  propensities  of  the  heart,  by 
which  the  reason  of  man  may  be  so  perverted  and 
abused,  and  the  mind  so  greatly  blinded,  as  to  reject  the 
plainest,  most  consistent  and  important  truth,  as  gross 
error  and  absurdity  ;  and  imbibe  the  most  inconsistent 
and  erroneous  sentiments,  in  opposition  to  the  truth. 

It  is  true,  indeed,  that  in  order  to  discern  the  internal 
evidence  of  the  truth  of  the  holy  scriptures,  and  see  it  in 
its  true,  clearest  and  most  convincing  light,  the  mind 
must  possess  a  right  taste,  and  be  friendly  to  true  wis- 
dom ;  for  the  great  and  leading  truths  of  divine  revela- 
tion are  more  objects  of  taste,  than  of  mere  speculative 
reason,  and  cannot  be  discerned  in  a  true  light,  in  their 
true  beauty,  excellence  and  importance,  without  the 
former,  and  by  the  latter  only.  Wisdom  is  seen  and 
justified  only  by  the  children  of  wisdom  ;  and  not  by 
the  children  of  folly  and  vice,  who  are  under  the  power 
of  a  false  taste  and  disposition  of  mind,  which  necessari- 
ly blinds  the  mind  to  the  beauty,  excellence  and  con- 
sistence of  the  things  and  truths  of  the  highest  concern 
in  the  moral  world.  But  he  who  has  a  true  and  proper 
moral  taste  and  discerning,  whose  heart  is  disposed  to 
be  friendly  to  heavenly  wisdom,  is  prepared  to  see  the 
divire  original  of  the  Bible,  from  the  system  of  truths  it 
contains,  and  the  exercises  and  duties  there  required, 
conformable  to  the  doctrines  revealed  ;  and  to  per- 
ceive, with  a  peculiar  satisfaction  and  pleasure,  the  all 
convincing  evidence,  that  what  the  scripture  reveals  is 
divine,  and  comes  from  God.  He  believes,  and  has  the 
witness  within  himself,  that  this  is  the  testimony  of 
God.  He  has  an  understanding  to  know  him  that  is 
true ;  and  that  this  is  the  true  God,  and  eternal  life.* 
This  is  expressly  asserted  by  Christ,  "  He  that  is  of 
!  1  John  V.  9,  10,  20. 


408  The  Conclusion.  Part  11, 

God,  heareth  God's  words.  Ye  therefore  hear  them 
not,  because  ye  are  not  of  God.  My  sheep  hear  my 
voice,  and  1  know  them,  and  they  follow  me  :  As  a 
shepherd  goeth  before  the  sheep,  and  they  follow  him  ; 
for  they  know  his  voice,  and  a  stranger  they  will  not 
follow."*  And  the  apostle  John  says,  "  We  are  of 
God  :  He  that  knoweth  God,  heareth  us  :  He  that  is 
not  of  God,  heareth  not  us."t  The  same  is  asserted 
by  the  apostle  Paul,  in  plain  and  strong  language. 
*'  The  natural  man  receiveth  not  the  things  of  the  Spirit 
of  God  :  For  they  are  foolishness  unto  him  ;  neither 
can  he  know  them,  because  they  are  spiritually  discern- 
ed. But  he  that  is  spiritual judgeth  all  things. '^''X  "  If 
our  gospel  be  hid,  it  is  hid  to  them  that  are  lost :  In 
whom  the  god  of  this  world  hath  blinded  the  minds  of 
them  which  believe  not,  lest  the  light  of  the  glorious 
gospel  of  Christ,  who  is  the  image  of  God,  should  shine 
unto  them.  For  God  who  commanded  the  light  to  shine 
out  of  darkness,  hath  shined  in  our  hearts,  to  give  the 
light  of  the  knowledge  of  the  glory  of  God,  in  the  face 
of  Jesus  Christ.  "§ 

Nevertheless,  persons  who  are  destitute  of  this  right 
taste,  and  are  at  heart,  and  in  practice  unfriendly  to  the 
dictates  of  true  wisdom,  and  enemies  to  it,  maybe  ration- 
ally convinced,  and  in  this  sense  believe,  that  the  Bible 
is  a  revelation  from  God.  They  may  be  so  persuaded 
of  the  external  evidence  of  this,  and  see  so  much  of  the 
internal  evidence  in  a  degree,  as  to  assent  to  it  in  their 
reason  and  judgment.  They  may  attend  to  it  so  much 
as  to  be  in  a  degree  convinced  of  their  moral  blindness, 
and  their  want  of  a  new  h'  art,  and  right  taste  ;  and  that 
it  is  wholly  o^ving  to  this,  that  they  do  not  see,  and  arc 
not  pleased  and  charmed  with  the  glory  of  the  gospel ; 
and  that  this  is  altogether  their  own  fault :  and  that  they 
are,  on  this  account,  in  a  very  miserable  condition  :  Yea, 
they  may  be  in  their  reason  and  judgment,  in  a  measure 
convinced  of  all  the  truths  contained  in  the  Bible,  while 
they  have  no  relish  for  them ;  and  they  are  in  their 
hearts  real  enemies  to  them. 

And  where  this  conviction  does  not  take  place,  it  is 
owing  to  ignorance  or  prejudices,  which  take  place  by  a 
f  John  vi#.  47.  ;i.  4,  5, 27.  j  1  Joho  iy.  #.  *  1  Cor.  A'  ^^i  15.  §2  Cor.  iy.  3, 4, 6 


Chap.  VI.  The  Conclusion.  409 

bad  education,  or  from  the  want  of  a  j^ood  one,  too-cther 
with  the  strong,  evil  and  corrupt  biasses  of  their  hearts, 
and  the  indulgence  of  various  foolish  and  hurtful  lusts, 
and  to  many  other  things  of  this  kind,  by  which  many 
have  been  led  to  conclude,  that  the  real  and  true  doc- 
trines of  divine  revelation  are  inconsistent  and  absurd, 
and  to  embrace  contrary  doctrines,  more  agreeable  to 
the  selfishness,  pride,  and  other  lusts  of  men.  While 
others  have,  from  the  same  evil  biasses,  been  prejudiced 
against  the  scriptures,  and  rejected  the  Bible,  as  so  fab- 
ulous, inconsistent  and  absurd,  as  not  to  be  worthy  of  the 
regard  of  a  rational  man  ;  and  have  hereby  plunged 
themselves  into  an  abyss  of  darkness  and  uncertainty, 
while  they  have  boasted  that  they  were  following  the  in- 
fallible dictates  of  their  own  reason. 

All  these  of  every  class,  however  distinguished  in 
some  respects,  are  wholly  answerable  and  blameable  for 
their  ignorance,  incredulity  and  error,  and  that  they  do 
not  discern,  reUsh,  and  love  the  truths  of  divine  revela- 
tion, in  a  view  of  their  beauty,  consistence  and  glory, 
and  are  not  pleased  and  charmed  with  the  divine  char- 
acter, and  that  of  the  Redeemer,  displayed  in  the  Bible. 
For  this  is  as  really  owing  to  a  shutting  the  mental  eye 
against  the  light  shining  in  the  scriptures,  and  a  refusing 
to  come  to  it,  and  see  it,  as  is  a  person's  shutting  his  bod- 
ily eyes  and  refusing  to  admit  the  light  of  the  sun,  when 
it  shines  in  its  meridian  brightness ;  and  is  as  really  a  vol- 
untary exercise  of  the  governing  taste  and  propensity  of 
the  heart,  opposing  the  light  of  the  truth,  as  any  other 
exercise  of  heart  of  which  man  is  capable,  though  there 
may  be  a  difference  in  many  respects.  How  criminal 
then  is  all  infidelity,  and  turning  away  from  the  truth 
revealed  in  the  scriptures,  in  all  those  who  live  imder 
the  gospel  !  And  how  awful  the  consequence  ! 


TREATISE 


ON    THE 


MILLENNIUM. 


SHOWING     FROM      SCRIPTURE     PROPHECY, 

THAT  IT  IS  YET  TO  COME  ;  WHEN  IT  WILL  COME  ;  IM 
WHAT  IT  WILL  CONSIST  ;  AND  THE  EVENTS  WHICH 
ARE  FIRST  TO  TAKE  PLACE,  INTRODUCTORY  TO  IT. 


BY  SAMUEL  HOPKINS,  D.  D. 

Late  Pastor  of  the  First  Congregational  Church  in  Newport,  a.l. 


This  shall  be  written  for  the  generation  to  come  :    And  the  people, 
which  shall  be  created,  shall  praise  the  Lord.  .  .  psalm  cii.  18. 


UNCOLN   4r  EDMAMD9,    PUBLISHERS,  53  COBNHILL. 
1811. 


DEDICATION. 


To  the  People  who  shall  live  in  the  days  of  the  Millenniunu 

HAIL,  YE  HAPPY  PEOPLE,  HIGHLY  FAVOURED  OF  THE  LORD  I 

TO  you  the  following  treatise  on  the  Millennium  is  dedicated,  as  yoii 
will  live  in  that  happy  era,  and  enjoy  the  good  of  it  in  a  much  higher 
degree,  than  it  can  be  now  enjoyed  in  the  prospect  of  it.  And  that  yoa 
may  know,  if  this  book  shall  be  conveyed  down  to  your  time,  what  is 
now  thought  of  you,  and  of  the  happy  day,  in  which  you  will  come  on 
the  stage  of  life.  You  will  be  able  to  see  the  mistakes  vvhich  are  now 
made  on  this  head  ;  and  how  far  what  is  advanced  here,  is  agreeable 
to  that  which  is  noted  in  the  scripture  of  truth,  and  a  true  and  proper 
description  of  the  events  which  are  to  take  place  ;  and  to  rectify  ever/ 
mistake.     All  is  therefore  humbly  submitted  to  your  better  judgment. 

When  you  shall  learn  what  a  variety  of  errors,  in  doctrine  and  prac- 
tice, have  been,  and  are  now  imbibed  and  propagated  ;  and  in  what  an 
imperfect  and  diefective  manner  they  are  opposed  and  confuted  ;  and 
the  truth  explained  and  defended :  And  observe  how  many  defects  and 
mistakes  there  are  in  those  writings  which  contain  most  truth,  and  come 
nearest  to  the  standard  of  all  religious  truth,  the  holy  scripture,  you  will 
be  ready  to  wonder  how  all  this  could  be,  -where  divine  revelation  i» 
enjoyed.  But  your  benevolence  and  candour  will  make  all  proper 
allowances,  for  all  the  prejudices  and  darkness  which  take  place  in  these 
days,  and  pity  us  ;  while  your  piety  will  lead  you  to  ascribe  the  greater 
light  and  advantages  whicli  you  will  enjoy,  and  your  better  discerning 
and  judgment,  not  unto  yourselves,  but  to  the  distinguishing,  sovereign 
grace  of  God 

Though  you  have  yet  no  existence,  nevertheless,  the  faith  of  the 
christians  in  this  and  in  former  ages,  beholds  you  "  at  hand  to  come ;" 
and  realizing  your  future  existence  and  character,  you  are  greatly  es- 
teemed and  loved  ;  and  the  pious  have  great  joy  in  you,  while  they  are 
constantly,  and  with  great  earnestness  praying  for  you.  They  whs 
make  mention  of  the  Lord,  will  not  keep  silence,  nor  give  him  any  rest, 
till  he  establish,  and  till  he  make  Jerusalem  a  praise  in  the  eartli.  For 
you  they  are  praying  and  labouring,  and  to  you  they  are  ministering  ; 
and  without  you  they  cannot  be  made  perfect.  And  you  will  enter  into 
their  labours,  and  reap  the  happy  fruit  of  their  prayers,  toils  and  sufferings. 

They  will  be  in  heaven,  with  the  holy  angels,  and  the  spirits  of  the 
just  made  pei-fect,  when  you  will  come  upon  the  stage  in  this  world  ; 
and  they  will  rejoice  in  you,  in  your  knowledge,  benevolence,  piety, 
righteousness  and  happiness  :  And  all  their  past  prayers  for  you  will  be 
turned  into  joy  and  praise.  And  you  will,  in  due  time,  be  gathered 
together  with  them  nnto  the  Lord  Jesus  Christ,  in  his  eternal  kingdom, 
and  join  in  seeing  apd  praising  him  forever,  ascribing  blessing,  and 
honour,  and  glory,  and  power,  unto  the  only  true  God,  the  Father,  Son, 
and  Holy  Ghost.       Amen. 


INTRODUCTION. 


A  PARTICULAR  history  of  the  church  of  Christ,  from  the 
days  of  the  apostles,  to  this  time  ;  of  the  various  changes  throui^h 
which  it  has  past  ;  of  the  doctrines  which  have  been  taught  and 
maintained  ;  of  the  discipline,  worship,  and  manners,  which  have 
taken  place  ;  of  the  grand  apostasy  in  the  church  of  Rome,  and 
of  the  reformation,  &c.  might  be  properly  subjoined  to  the  fore- 
going system,  were  it  not  that  this  has  been  done  by  a  number  of 
writers  already  ;  so  that  all  who  are  disposed  to  acquamt  them- 
selves with  ecclesiastical  history,  may  obtain  this  information  by 
books  already  extant :  Wliich,  at  the  same  time,  serve  to  con- 
firm the  truth  and  divine  original  of  Christianity,  by  discovering, 
in  how  many  instances  the  state  of  the  church,  and  the  events 
which  have  had  a  particular  respect  to  it,  have  been  foretold,  and 
have  taken  place  according  to  the  predictions.  This  subject  has 
been  particularly  illustrated  by  Mr  Lowman,  in  his  "  Paraphrase 
and  Notes  on  the  Revelation  of  St.  John"  And  since,  more 
largely,  by  Bishop  Newton,  in  his  "  Dissertation  on  the  Pro- 
phecies, which  have  remarkably  been  fulfilled,  and  at  this  time 
are  fulfilling  in  the  world." 

A  Treatise  on  the  Millennium,  however,  and  of  the  future  state 
of  the  church  of  Christ,  from  this  time  to  the  end  of  the  world, 
as  it  is  predicted  and  described  in  divine  revelation,  is  thought 
proper  and  important,  not  only  as  it  has  been  more  than  once  re- 
ferred to  in  the  preceding  work  :  but  as  it  appears  not  to  be  be- 
lieved by  many,  and  not  to  be  well  understood  by  more  ;  or  at- 
tended to  by  most,  as  an  important  event,  full  of  instruction, 
suited  to  support,  comfort  and  encourage  christians,  in  the  pres- 
ent dark  appearance  of  things,  respecting  the  interest  of  Christ, 
and  his  church  ;  and  to  animate  them  to  faith,  patience  and  per- 
severance in  obedience  to  Christ  ;    putting  on  the  hope  of  salvst^ 

VOL.   II.  53 


414  Lilroduclion. 

tion  for  an  helmet.  And  to  excite  them  more  carucsily  to  pray 
for  the  advancement  and  coming  of  the  kingdom  of  Christ  :  Of 
which  kingdom,  as  it  is  to  take  place  in  this  world,  or  of  Chris- 
tianity itself,  there  cannot  be  so  clear,  full  and  pleasing  an  idea,  if 
the  scripture  doctrine  of  the  Millennium  be  kept  out  of  view. 

In  the  first  three  centuries  after  the  apostles,  the  doctrine  of 
the  Millennium  was  believed  and  taught  ;  but  so  many  unwor- 
thy and  absurd  things  were  by  some  advanced  concerning  it,  that 
it  afterwards  fell  into  discredit,  and  was  opposed,  or  passed  over 
in  silence,  by  most,  until  the  reformation  from  popery.  And 
then  a  number  of  enthusiasts  advanced  so  many  unscriplural  and 
ridiculous  notions  concerning  it,  and  made  such  a  bad  improve- 
ment of  it,  that  many,  if  not  most  of  the  orthodox,  in  opposing 
them,  were  led  to  disbelieve  and  oppose  the  doctrine  in  general  ; 
or  to  say  little  or  nothing  in  favour  of  the  doctrine,  in  any  sense 
or  view  of  it. 

But  few  of  the  most  noted  writers  of  the  last  century  in  Brit- 
ain, or  in  other  parts  of  the  protestant  world,  have  said  any  thing 
to  establish  or  explain  this  doctrine  :  And  they  who  have  men- 
tioned it,  do  appear,  at  least  the  most  of  them,  not  to  have  well 
understood  it.  In  the  present  century,  there  has  been  more  at- 
tention to  it  ;  and  the  scriptures  which  relate  to  it  have  been 
more  carefully  considered,  and  explained  by  a  number  of  writers  ; 
and  it  has  been  set  in  a  more  rational,  scriptural  and  important 
light,  than  before.  Dr.  Whitby  has  written  a  Treatise  on  the 
Millennium.  And  Mr.  Robertson,  and  Mr.  Lowman,  have  as- 
serted and  explained  it,  in  some  measure,  in  their  exposition  of 
the  book  of  the  revelation  by  the  apostle  John  ;  especially  the 
beginning  of  the  twentieth  chapter  of  that  book.  And  the  late 
President  Edwards,  attended  much  to  this  subject,  and  wrote  up- 
on it  more  than  any  other  divine  in  this  century.  In  the  year 
1747,  he  published  a  book,  entitled  "  An  humble  attempt  to  pro- 
mote explicit  agreement,  and  visible  union  of  God's  people,  in 
extraordinary  prayer  for  the  revival  of  religion,  and  the  advance- 
ment of  Christ's  kingdom  on  earth,  pursuant  to  scripture  prom- 
ises and  prophecies  concerning  the  last  time."  In  which  he  pro- 
duces the  evidence  from  scripture,  that  such  a  day  is  yet  to  come. 
And  in  a  posthumous  publication  of  his,  entitled  "  A  history  of 
ii)e  work  of  Redemption,"  this  subjeet  is  brought  int«  view,  and 


Introductiam.  415 

pavticuJariy  considered.  There  is  also  extant,  a  sermon  on  ilie 
Millennium,  by  the  late  Dr.  Bellamy.  And  otl.er  writers  have 
occasionally  mentioned  it.  And  this  subject  appears  to  be  brought 
more  particularly  into  view  in  the  public  prayers  and  preaching, 
and  in  conversation,  in  this  age,  than  \n  former  times  ;  and  the 
doctrine  of  the  Millennium  is  more  generally  believed,  and  bet- 
ter understood. 

This  is  rather  an  encouragement  to  attempt  farther  to  explain 
and  illustrate  this  important,  pleasing,  useful  subject,  in  which 
every  christian  is  so  much  interested,  than  a  reason  w!iy  nothing 
more  should  be  said  upon  it.  Tlie  subject  is  far  from  being  ex- 
hausted ;  and  as  the  church  advances  nearer  to  the  Millennial 
state,  \vc  have  reason  to  think  the  predictions  in  divine  revelation 
respecting  it  will  be  better  understood  ;  and  the  minds  of  chris- 
tians will  be  more  excited  to  great  attention  to  this  subject,  and 
strong  desires  to  look  into  those  things,  and  to  earnest  longings 
and  prayers  for  the  coming  of  the  kingdom  of  Christ,  as  it  will 
take  place  in  that  day.  And  all  this  is  to  be  effected,  by  ?!lkans 
and  proper  attempts  and  exertions.  "  Many  shall  run  to  and 
fro,  and  knowledge  shall  be  increased." 

The  prophecies  of  events,  which  are  yet  to  take  place,  cannot 
fce  so  fully  understood  before  these  events  come  to  pass,  as  they 
will  be  when  they  are  fulfilled  ;  and  there  is  great  danger  of 
making  mistakes  about  them.  And  it  is  certain,  that  many  have 
made  mistakes,  since  they  have  made  very  different  and  oppo- 
site constructions  of  the  same  predictions  ;  and  therefore  all 
cannot  be  right.  So  far  as  the  prophecies  which  respect  the 
Millennium,  of  which  there  are  many,  can  be  understood,  and 
the  real  meaning  of  them  be  made  plain,  by  a  careful  and  diligent 
attention  to  them,  and  comparing  them  with  each  other,  men 
may  go  on  safe  ground,  and  be  certain  of  their  accomplishment. 
And  whatever  is  a  plain  and  undeniable  consequence,  from  what 
is  expressly  predicted,  is  equally  revealed  in  the  prediction,  as 
an  event,  or  circumstance  of  an  event,  necessarily  included  in  it. 
But  every  opinion  respectmg  future  events,  which  is  matter  of 
conjecture  only,  however  probable  it  may  be  in  the  view  of  him 
who  proposes  it,  ought  to  be  entertained  with  modesty  and  diffi- 
dence. 


416  Introduction. 

The  following  Treatise  on  the  Millennium  is  not  designed  s« 
much  to  advance  any  new  sentiments  concerning  it,  which  have 
never  before  been  offered  to  the  public,  as  to  revive  and  repeat 
those  which  have  been  already  suggested  by  some  authors,  which 
are  thought  to  be  very  important,  and  ought  to  be  understoodj 
and  kept  constantly  in  the  view  of  all,  in  order  to  their  having  a 
proper  conception  of  the  church  of  Christ  in  this  world,  and 
reading  the  scriptures  to  their  best  advantage,  and  greatest  com- 
fort :  Though  perhaps  something  will  be  advanced,  respecting 
the  events  which,  according  to  scripture,  are  to  take  place  between 
the  present  time,  and  the  introduction  of  the  happy  state  of  the 
church,  which  have  not  been  before  so  particularly  consideredf 


A 
TREATISE 


ON      THE 


millennium; 


SECTION  I. 

In  which  it  is  proved  from  Scrifiture^  that  the  church  of  Christ  in 
to  come  to  a  state  of  firosfierity  in  this  world,  ivhich  it  has  never 
yet  enjoyed  ;   in  which  it  will  coniifiiie  at  least  a  thousand  years, 

THE  first  revelation  of  a  Redeemer,  in  the  prediction  spoken 
to  the  serpent,  may  be  considered  as  implying  the  destruction  of 
the  kingdom  of  the  devil  in  this  world,  by  the  wisdom  and  en- 
ergy of  Christ.  '*  He  shall  bruise  thy  head,  and  thou  shalt  bruise 
his  heel  "*  Satan  has  bruised  the  heel  of  Christ,  in  the  sufler- 
ini^s  and  dishonour  he  has  been  instrumental  of  bringing  upon 
him,  and  in  the  opposition  he  has  made  to  the  interest  and  church 
of  Christ,  in  this  world.  And  it  is  natural  to  suppose  that  Christ 
shall  bruise  his  head  in  this  world,  by  destroying  his  interest  and 
kingdomamong  men, and  gaining  a  conquest  over  him, in  the  strug- 
gle and  war  which  has  taken  place  between  the  Redeemer  and  se- 
ducer of  men.  And  by  the  Redeemer's  bruising  the  head  of  the 
serpent,  is  signified  that  he  will  not  destroy  him  by  the  mere  ex- 
ertion of  his  power,  but  that  by  his  superior  wisdom,  he  will  con- 
found and  defeat  Satan,  in  all  his  subtilty  and  cunning,  on  Avhich 
he  depends  so  much,  and  by  which  he  aims  to  disappoint  Christ 
and  defeat  him  in  his  designs.  And  by  this  he  will  make  a  glo- 
rious display  of  his  wisdom,  as  well  as  of  his  power,  while  he 
discovers  the  craftiness  of  Satan  to  be  foolishness,  and  disappoints 
him  in  his  devices,  carrying  all  the  counsel  of  this  cunning,  fro* 
ward  enemy  headlong.  If  all  this  could  not  be  gathered  from 
this  passage,  considered  by  itself,  yet  that  this  is  the  real  mean- 
ing, will  perhaps  appear  from  what  has  already  taken  place  in 
accomplishing  this  prediction  ;  and  from  other  prophecies  re- 
specting this,  some  of  wliich  are  to  be  brought  into  view  in  the 
sequel  :  without  which  the  full  meaning  of  this  first  promise 
could  not  be  known. 

In  order  to  bruise  the  head  of  the  serpent,  in  this  sense,  most 
effectually,  and  turn  his  boasted  wisdom  and  cunning  into  fool- 
ishness, and  entirely  defeat  him  in  this  way,  he  must  have  op- 
portunity and  advantage  to  try  his  skill  and  power,  and  practise 

•  Gen.  iii.  15. 


*l^  Frofihecies  of  the  Millennium.  Sect.  I. 

all  his  cunniiif^,  in  opposing;  Christ,  and  the  salvation  of  men. 
And  in  this  way  be  overcome  and  wholly  defeated,  in  the  ruin  of 
his  interest  and  kingdom  among  men  ;  so  that  all  his  attempts 
shall  turn  against  himself,  and  be  the  occasion  of  makinpj  the 
victory  and  triumph  of  the  Redeemer  {greater,  more  perspicuous 
and  glorious,  in  tne  final  prevalence  of  iiis  kingdom  on  earth,  by 
drawing  all  men  to  him  ;  and  destroying  the  works  and  king- 
dom of  Satan  in  this  world,  and  setting  up  his  own  on  the  rums 
of  it,  and  so  as  to  turn  all  the  attempts  and  works  of  the  devil 
against  him,  and  render  the  whole  subservient  to  iiis  own  interest 
and  kingdom.  And  thus  the  coming  and  kingdom  of  Christ 
will  be  "  As  the  light  of  the  morning,  wheii  the  sun  riseth,  even 
a  morning  without  clouds  ;  as  the  tender  grass  springing  out  of 
the  earth  by  clear  shining  after  ram."  When  the  sun  rises  in  a 
clear  morning,  after  a  dark  night,  attended  with  clouds,  rain  and 
storms,  the  morning  is  more  pleasant,  beautiful  and  glorious,  and 
the  grass  springs  and  grows  more  fresh  and  ttu'ifty,  tlian  if  it  had 
not  been  preceded  by  such  a  stormy  night.  So  the  prosperity 
and  glory  of  the  church,  when  the  Sun  of  righteousness  shall 
rise  upon  it,  with  healing  in  his  beams-  will  be  enjoyed  to  a  high- 
er degree,  and  be  more  pleasant  and  glorious,  and  Christ  v.'ill  be 
more  glorified,  than  if  it  had  not  bten  preceded  by  a  dreadful 
night  of  darkness,  contusion  and  evil,  by  the  wickedness  of  men, 
and  the  power  and  agency  of  Satan. 

The  words  above  cited  are  the  last  words  of  David  the  prophet, 
and  sweei  Psalmist  of  Israel,  and  are  a  prophecy  of  the  glo- 
rious event  now  under  consideration.  "  The  Spirii  of  the  Lord 
spake  by  me,  and  his  word  was  m  my  tongue.  Ihe  God  of  Isra- 
el said,  the  Rock  of  Israel  spake  by  rae.  He  that  rulcth  over 
men  must  be  just,  ruling  in  the  fear  ol  God.  And  he  sludi  be 
like  the  morning,  when  the  sun  riseth,  even  a  morning  without 
clouds  ;  as  the  tender  grass  springing  out  of  the  earth,  by  clear 
shining  after  rain."*  Tiit  first  w(jrds  may  be  rendered  so  as  to 
give  the  true  sense  more  clcariy.  "  He  who  is  to  ruie  over  men, 
(i.  e.  the  Messiah)  is  just,  ruling  in  tiie  fear  of  God."  Tiie 
words  must  Ae,  in  our  translation,  are  not  in  the  original,  and  ti»e 
helping  verb  ?>,  which  is  commonly  not  expressed,  but  under- 
stood, in  the  Hebrew,  should  have  been  supplied  :  "  He  that  rul- 
cth, or  is  to  rule  over  men,  is  just."  This  is  evidently  a  pn-^phe- 
cy  concerning  Christ,  his  church  and  kingdom,  when  he  shall 
take  to  himself  his  great  power,  and  reign  in  his  kingdom,  which 
shall  succeed  the,  reign  of  Satan  during  the  four  preceding  mon- 
archies, which  were  first  to  take  place,  which  will  be  more  par- 
ticularly explained,  as  we  proceed  in  examining  the  prophecies 
of  this  great  event,  The  latter  day  glory.  And  that  these  words 
of  David  are  a  prediction  of  the  reign  of  Christ  on  earth,  after  the 
long  prevalence  of  Satan  and  wicked  men,  is  farther  evident 
from  the  words  which  follow,  relative  to  the  same  thing.  "  But 
the  sons  of  Belielj  shall  all  of  them  as  thorns  be  thrust  away,   be'- 

*  2  Sam.  xxiii.  2,  3,  4. 


Sect.  I.  Ab;  yet  Fulfilled.  4,19 

cause  they  cannot  be  taken  with  hands.  But  the  man  that  shall 
touch  tliem  must  be  fiMiced  with  iron,  and  the  staft"  of  a  spcur, 
and  they  shall  be  utterly  burnt  with   fire  in  the  same  place." 

Exactly  parallel  with  this  prophecy,  is  that  of  the  prophet 
MjJachi.  "  Behold,  the  day  comelh,  that  shall  Inirn  as  an  oven, 
and  all  the  proud,  yea,  all  tliat  do  wickedly,  shall  be  stubble,  and 
the  dav  that  comelh  shall  burn  lliem  up,  saith  the  Lord  of  hosts, 
that  it  sliall  leave  them  neither  root  nor  brancli.  But  unto  you 
that  fear  my  name,  shall  the  Sun  of  ri^fitciusness  arise  with 
healint;  in  his  wings  ;  and  ye  shall  i^o  fori  a  and  grow  wyt  as  the 
calves  in  the  stall.  And  ye  shall  tread  down  tiie  wicked  ;  for 
they  shall  be  ashes  under  the  soles  of  your  feet,  in  the  day  that  I 
shall  do  this,  saith  the  Lord  of  hosts."* 

But  to  return  from  this,  which  may  seem  to  be  some  digres- 
sion, or  anticipation  :  The  great  and  remarkable  promise,  so  olten 
made  to  Abraham,  Isaac  and  Jacob,  and  more  than  once  mention- 
ed by  tiie  Apostles,  will  next  be  considered.  Tins  promise  was 
made  to  Abraham,  and  of  him,  three  times.  "  In  thee  shall  all 
the  families  of  the  eartli  be  blessed  "t  "  All  tlie  nations  of  the 
earth  snail  be  blessed  in  him."|  "  And  in  thy  seed  shall  the 
nations  of  the  earth  be  blessed  "§  And  this  same  promise  is 
made  to  Isaac.  "  I  will  perform  the  oath  wiiich  I  sware  vinto 
Abraham  thy  father — ind  in  thy  seed  shall  all  the  nations  of  the 
earth  be  blessed. "||  And  to  Jacob.  "  In  thee,  and  in  thy  seed 
shall  all  the  families  of  the  earth  be  blessed."^  The  apostle 
Peter  mentions  this  promise  as  referring  to  the  days  of  the  gos- 
pel. "  Ye  are  the  children  of  the  prophets,  and  of  the  covenant 
which  God  made  with  our  fatliers,  saying  unto  Abraham,  and  in 
thy  seed  shall  all  the  kindreds  of  the  earth  be  blessed  "**  The 
apostle  Paul  speaks  of  this  promise  as  referring  to  Christ,  and  all 
who  believe  in  him,  making  him  to  be  the  promised  seed,  and 
believers  in  him  to  be  those  exclusively  who  are  blessed  in  him, 
in  whom  the  promised  good  takes  place.  "  Know  ye,  therefore, 
that  they  which  are  of  faith,  the  same  are  the  children  of  Abra- 
ham. And  the  scripture,  loresetint!  that  God  would  justify  the 
heathen  through  faith,  prccchcd  before  tlie  gospel  unto  Abraham, 
saying.  In  thee  shall  all  nations  be  blessed.  So  then  they  which 
be  of  faith,  are  blessed  wiiii  faittJul  Abraham — Now  to  Abraham 
and  his  seed  were  the  promises  made  He  saith  not.  And  to 
seeds,  as  of  many  ;  but  as  of  one,  And  to  thy  seed,  which  is 
Chrisi."tt 

This  prediction  and  promise  is  very  express  and  extensive* 
That  all  the  families,  kindreds,  and  i.aiions  of  the  earth,  should 
be  blessed  in  Christ,  by  their  becoming  believers  in  him.  This 
has  never  yet  taken  place,  and  cannot  be  luifilled,  unless  Chris- 
tianity and  the  kingdom  of  Christ  sliall  lake  place  and  prevail  in 
the  world  to  a  vastly  higher   degree,  and    more   exiensively  and. 

•  Mai.  IV.  1,  2,  3.  t  Gen.  xii.  3.  \  Chap,  xviii.  18. 

§  Chap.  xxii.  18.  llChap.  xxvi.  4 

9  Chap,  atxyiii.  H.  ••  Acts  iii.  35.  |-|-  Gal.  iii.  7,  8,  9,  IS. 


4^0  Prafiheciea  of  the  Millennium^  Sect.  I. 

universally,  than  has  yet  come  to  pass  ;  and  all  nations,  all  the 
inhabitants  of  the  earth,  shall  become  believers  in  him,  agreeable 
to  a  great  number  of  other  prophecies,  some  of  which  will  be 
meritioned  in  this  section. 

The  reign  of  Christ  on  earth,  with  his  church  and  people,  and 
the  !iappiness  and  glory  of  that  time,  is  a  subject  often  mentioned, 
predicted  and  celebrated  in  the  book  of  Psnlais.  To  mention  all 
that  is  there  spoken  with  reference  to  that  happy  time,  would  be 
to  transcribe  great  part  of  that  book.  Only  the  following  passages 
will  now  be  mentioned,  which  are  thought  abundantly  to  prove 
that  the  kingdom  of  Christ  is  to  prevail  and  flourish  in  tiiis  world, 
as  it  has  never  yet  done  ;  and  the  ciuirch  is  lo  be  brought  to  a 
stale  of  pvirity,  prosperity  and  happiness  on  earth,  which  has 
not  yet  taken  place,  and  so  as  to  include  ail  nations,  and  fill  the 
world. 

In  the  second  Psalm,  it  is  predicted  and  promised,  that  the  Son 
of  God  shall  inherit  and  possess  all  nations,  to  the  ends  of  the 
earth  ;  which  necessarily  implies,  that  his  church  and  kingdom 
shall  be  thus  extensive,  reaching  to  the  ends  of  the  earth,  and  in- 
cluding all  the  nations  and  men  on  earth.  ''  I  have  set  my  kng 
upon  ray  holy  hill  of  Zion.  I  vvUl  declare  the  decree  :  The 
Lord  hath  said  unto  me.  Thou  art  my  Son,  this  day  have  I  be- 
gotten thee.  Ask  of  me,  and  I  shall  give  thee  the  heathen  for 
thine  inheritance,  and  the  uttermost  parts  of  theemlh  for  thy 
possession."  13y  Zion  here  is  meant,  as  in  numerous  other 
places  in  the  prophecies,  the  church  of  Christ,  of  which  mount 
Zion  was  a  type. 

The  twenty  second  Psalm  contains  a  prophecy  of  the  suflerings 
of  Christ,  and  the  glory  that  shall  follow  ;  and  of  the  latter  it  is 
said  ;  "  The  meek  shall  eat  and  be  satisfied.  They  shall  praise 
the  Lord  that  seek  him  :  Your  heart  shall  live  forever.  \ll  the 
ends  of  the  world  shall  remember,  and  turn  unto  the  Lord  : 
And  all  the  kindreds  of  the  nations  shall  worship  before  t!>ee. 
For  the  kingdom  is  the  Lord's  ;  and  tie  is  the  Governor  among 
the  nations  :  For  evil  doers  shall  be  cut  oft';  But  those  that  wait 
ijpon  the  Lord,  they  shall  inherit  the  earth.  For  yet  a  little 
while,  and  the  wicked  shall  not  be  ;  yea,  thou  sbalt  diligently 
'Otisider  his  place,  and  it  shall  not  be.  But  the  meek  shall  in- 
herit the  earth,  and  delight  themselves  in  the  abundance  of 
peace.*'*  This  is  a  prediction  of  an  event  which  has  never  taken 
place  yet.  Evil  doers  and  the  wicked  have  in  all  ages  hitherto 
possessed  the  earth,  and  flourished  and  reigned  in  the  world. 
When  it  is  promised,  that  they  who  wait  upon  the  Lord,  and  the 
meek  shall  inherit  the  earth,  and  delight  themselves  in  the  abun- 
dance of  peace,  the  meaning  must  be,  that  persons  of  this  charac- 
ter will  yet  have  the  possession  of  the  earth,  and  fill  the  world, 
when  no  place  shall  be  found  for  the  wicked,  as  they  shall  be  all 
destroyed,  and  their  cause  wholly  lost.  And  all  of  this  character 
who  liave  lived  before  this  time,  and  waited  upon  the  Lord  in  the 

*  Psal.  sxxvii.  9,  10,  11, 


SiCT.  I.  J^t  yet  Fulfilled.  -432 

•xercise  of  meekness,  shall  Hourish  and  live  in  their  successors, 
and  in  the  prosperity  and  triumph  of  the  cause  and  inicrest,  in 
which  tney  lived  and  died.  This  is  agreeable  to  olhtr  prophecies 
of  this  kind,  as  will  be  shewn  in  the  sequel.  "  All  the  ends  of 
the  earih  shall  remember  and  turn  unto  the  Lord  :  And  all  the 
kindreds  of  the  nations  shall  worship  before  thee."  Who  can 
believe  that  this  has  ever  yet  been  ?  But  few  of  mankind,  com- 
pared with  the  whole,  have  yet  turned  unto  the  Lord.  By  far 
the  greatest  part  of  the  nations  of  the  earth,  even  to  the  ends  of 
the  world,  have  worshipped,  and  do  now  worship  false  gods,  and 
idols.  But  when  all  the  cJids  of  the  loorld  shall  remember,  and 
turn  to  the  Lord  ;  and  all  the  kindreds  of  the  nations  shall  wor- 
ship before  him  ;  then  the  meek  shall  inherit  the  earth,  and  de-» 
light  themselves  in  the  abundance  of  peace. 

The  whole  of  the  sixty  seventh  Psalm  is  a  prediction  of  the 
same  event,  and  of  the  same  time,  which  is  yet  to  come.  It  is  a 
prayer  of  the  church  that  such  a  time  may  take  place;  at  the 
same  time  expressing  her  assurance  that  it  was  coming  ;  and  the 
whole  is  a  prophecy  of  it.  "  God  be  merciful  unto  us,  and  bless 
us  ;  and  cause  his  face  to  shine  upon  us.  That  thy  way  may  be 
known  upon  earth,  thy  saving  health  among  a//  nauons.  Let  the 
people  praise  thee,  O  God  ;  let  all  the  fieofile  praise  thee.  O  let 
the  nations  be  glad,  and  sing  for  joy  ;  for  thou  shalt  judge  the 
people  righteously,  and  govern  the  nations  upon  earth.  Thea 
shall  the  earth  yield  her  increase  :  and  God,  even  our  God,  shall 
bless  us.  God  shall  bless  us  ;  and  all  the  ends  of  (he  earth  ahull, 
fear  him. 

The  seventy  second  Psalm,  the  title  of  which  is,  "  A  Psalm  for 
Solomon,"  contains  a  prophecy  of  Christ  and  his  kingdom,  of 
wiiom  Solomon  was  an  eminent  type.  The  Psalmist  looks  be- 
yond the  type  to  the  antitype,  and  says  things  which  can  be  ap- 
plied to  the  latter  only,  and  arc  not  true  of  the  former,  considered 
as  distinct  from  the  latter  ;  which  is  common  in  the  scripture,  ia 
such  cases.  Here  it  is  said,  "  He  shall  come  down  like  rain  up- 
on the  mown  grass  ;  as  sliowers  that  water  the  earth.  In  his 
days  shall  the  righteous  flourish  ;  and  abundance  of  peace  so  long 
as  the  moon  endureih.  He  shall  have  dominion  also  from  sea  to 
sea)  and  from  the  river  unto  the  ends  of  the  earth.  All  kings 
shall  fall  down  belore  him  :  All  nations  shall  serve  him.  His 
rame  shall  endure  forever  :  His  name  shall  be  continued  as  long 
as  the  sun  ;  and  men  shall  be  blessed  in  him  :  All  nations  shall 
call  him  blessed.  Blessed  be  the  Lord  God,  the  God  ot  Israel, 
who  only  doth  wondrous  things.  And  blessed  be  his  glorious 
name  forever,  and  let  the  whole  earth  be  filled  with  his  glory  ; 
Amen,  and  Amen." 

"  Arise,  O  God,  judge  the  earth  ;  for  thou  shalt  inherit  all  na- 
tions."* In  this  Psalm,  the  rulers  and  judges  among  men  are 
accused   of  unrighteousness,  and   condemned  :     and   then   the. 

VOL.   II.  '  54 

•  PsaliQ  Ixxsii.  8. 


4.2j2-  iProfiheciea  of  the  MiUenniUmt  isECT.  I. 

Psalmist  concludes  with  the  words  now  quoted,  which  refer  to 
some  future  event,  in  which  God  should  judge  the  earth,  and  in- 
herit all  nations,  in  a  sense  in  which  he  had  not  yet  done  it.  In 
ihe  second  Psalm,  the  heathen,  i.  e.  the  nations,  all  nations,  are 
given  to  Christ  for  his  inheritance  ;  and  here  the  same  thing  is 
expressed,  "  Thou  shalt  inherit  all  nations."  And  hy  \\\?,  judg- 
ing the  earthy  is  meant  his  reigning  and  subduing  the  inhabitants 
of  the  earth,  to  a  cordial  subjection  to  himself;  which  will  be 
more  evident  by  what  follows,  where  wc  shall  find  the  same  thing 
predicted. 

The  ninety-sixth  Psalm  relates  wholly  to  redemption  bjr 
Christ  ;  to  the  happiness  and  glory  of  his  kingdom,  and  his  reign 
on  earth.  "  O  worship  the  Lord  in  the  beauty  of  holiness.  Fear 
before  hima'd  the  earth.  Say  among  the  heathen,  that  the  Lord 
reigneth  :  The  world  also  shall  be  established,  that  it  shall  not 
be  moved,  he  shall  judge  the  people  righteously.  Let  the  heav- 
ens rejoice,  and  let  the  earth  be  glad  :  I^et  the  sea  I'oar,  and  the 
fulness  thereof.  Let  the  field  be  joyful,  and  all  that  is  therein  : 
Then  shall  all  the  trees  of  the  wood  rejoice  bcfoi'e  the  Lord  ;  for 
he  Cometh  to  judge  the  earth  :  He  shall  judge  the  world  with 
righteousness,  and  the  people  with  his  truth."  What  is  here 
foretold,  is  to  take  place  before  the  end  of  the  world,  and  the 
general  judgment  ;  and  it  relates  to  the  whole  world,  all  the 
earth  and  the  nations  in  it  ;  the  kingdom  and  reign  of  Christ  is 
to  extend  to  all  of  them  :  And  his  coming  to  judge  the  earth, 
and  the  world  in  righteousness,  intends  his  reigning  in  right- 
eousness, and  bringing  all  nations  to  share  in  the  blessings  of  his 
salvation  and  kingdom.  Agreeably  to  this,  it  is  said  of  Christy 
by  Isaiah  and  Jeremiah,  "  Behold  a  king  shall  reign  in  righteous- 
ness. In  those  days,  and  at  that  time,  will  I  cause  the  Branch 
of  righteousness  to  grow  up  unto  David,  and  he  shall  execute 
judgmeiit  and  righteousness  in  the  land,"  or  in  the  earth.* 

Great  part  of  the  prophecy  of  Isaiah  relates  to  the  flourishing 
and  happy  state  of  the  kingdom  of  Christ,  and  the  prosperity  of 
the  church  in  the  latter  days.  When  he  foretells  the  return  of 
the  people  of  Israel  from  the  Babylonish  captivity,  which  was  a 
type  of  the  deliverance  of  the  church  of  Christ  from  spiritual 
Babylon,  and  from  all  her  enemies  in  this  world,  visible  and  in- 
visible, he  commonly  looks  forward  to  the  latter,  and  keeps  that 
in  view,  and  says  things  of  it,  which  are  not  true  of  the  former, 
and  cannot  be  applied  to  it.  And  as  Zion,  Jerusalem,  and  Judah, 
and  Israel,  were  types  of  the  church  and  kingdom  of  Christ,  as 
ip.cluding  all  nations,  the  former  are  commonly  mentioned  only 
as  types,  being  put  for,  and  signifying  the  latter.  And  when 
>.he  gospel  day,  the  coming  of  Christ,  and  his  church  and  king- 
dom, are  brought  into  view,  all  that  is  included  in  these  is  com- 
prelicnded  ;  and  commonly  chief  reference  is  had  to  the  Millen- 
nium, or  the  day  cf  the  flourishing  of  the  kingdom  of  Christ  on 
cnrth,  which   is  in  a  peculiar  manner,  and  eminently  the  day  of 

*  Isai.  xxxii.  1.     Jer,  X'sxiii,  11>- 


Sect.  {.  JVot  tjet  FulfilUd.^  A2^ 

salvation  ;  asd  will  issue  in  ihe  complete  reJemplion  of  the 
church,  at  and  after  the  day  of  judgment.  He  who  reads  this 
prophecy  with  care  and  discerning  will  be  convinced  of  the 
truth  of  these  observations  ;  and  in  any  other  view,  great  part 
of  it  cannot  be  understood. 

Only  part  of  the  many  prophecies  of  the  glory  and  extent  of 
the  kingdom  of  Christ  in  this  world,  which  are  contained  in  this 
book,  will  be  now  mentioned,  as  those  which  are  most  express 
and  clear,  with  reference  to  the  subject  in  view.  They  who  atten- 
tively read  this  prophecy  will  find  many  more  which  refer  to  the 
saiiiC  event. 

"  And  it  shall  come  to  pass  in  the  last  days,  that  the  mountain 
of  the  Lord's  house  shall  be  established  in  the  top  of  tlie  moun- 
tains, and  shall  6e  exalted  above  the  hills  ;  and  all  nations  siiall 
flow  unto  it.  And  many  people  shall  go  and  say,  Come  ye,  and 
let  us  go  up  to  the  mountain  of  the  Lord,  to  the  house  of  the  God 
of  Jacob,  and  he  will  teach  us  of  his  ways,  and  we  will  walk  in  liis 
paths  ;  for  out  of  Zion  shall  go  forth  the  law,  and  the  word  of 
the  Lord  from  Jerusalem.  And  he  shall  judge  among  the  na- 
tions, and  shall  rebuke  many  people  :  And  they  shall  beat  their 
swords  into  ploughshares,  and  their  spears  into  pruning  hooks  : 
Nation  shall  not  lift  up  sword  against  nation,  neither  shall  they 
learn  war  any  more."*  It  is  certam  that  this  prophecy  has  not 
been  yet  fulfilled,  except  in  a  very  small  degree,  as  the  begin- 
ning, and  first  fruits  of  it. 

"  And  there  shall  come  forth  a  rod  out  of  the  stem  of  Jesse,  and 
a  branch  shall  grow  out  of  his  roots.  And  the  Spirit  of  the  Lord 
shall  rest  upon  him,  the  spirit  of  wisdom  and  understanding,  the 
spirit  of  knowledge,  and  of  the  fear  of  the  Lord  :  And  shall 
make  him  of  quick  understanding  in  the  fear  of  the  Lord,  and  he 
shall  not  judge  after  the  sight  of  his  eyes,  neither  reprove  after 
the  hearing  of  his  cars.  But  with  righteousness  shall  he  judge 
the  poor,  and  reprove  with  equity,  for  the  meek  of  the  earth  : 
And  he  shall  smite  the  earth  with  the  rod  of  his  mouth,  and  witli 
the  breath  of  his  lips  shall  he  slay  the  wicked.  And  righteous- 
ness shall  be  the  girdle  of  his  loins,  and  faithfulness  the  girdle  of 
his  reins.  The  wolf  also  shall  dwell  with  the  lamb,  and  the 
leopard  shall  lie  down  with  the  kid  ;  and  the  calf,  and  the  young 
lion,  and  the  fatling  together,  and  a  little  child  shall  lead  them. 
And  the  cow  and  the  bear  shall  feed  ;  their  young  ones  shall  lie 
down  together  :  And  the  lion  shall  eat  straw  like  the  ox.  The 
sucking  child  shall  play  on  the  hole  of  the  asp,  and  the  weaned 
child  shall  put  his  hand  on  the  cockatrice'  den.  They  shall  not 
hurt  nor  destroy  in  all  my  holy  mountain  :  For  the  earth  shall 
ke  full  of  the  knowledge  of  the  Lord,  as  the  waters  cover  the  sca."t 

This  is  evidently  a  prophecy  of  Christ,  and  his  kingdom  on 
earth.  He  shall  judge  and  reprove  for  the  meek  of  the  earthj 
and  slay  all  the  wicked  on  earth,  that  the  meek  may  inherit  it  ; 
trhich  is  exactly  agreeable  to  the  forementioned  prophecy  in  the 

*  RaiaJi  \u  ?j  3-,  4f:.  t  Chap.  xi.  1— 9.> 


424  Profihecies  of  the  Millennium,  SiECT.  I. 

thirty  seventh  Psalm.  "  Evil  doers  shall  be  cut  off,  and  yet  a  lit- 
tle while  and  the  wicked  shall  not  be  ;  but  the  meek  shall  inher- 
it the  earth  ;  and  de'ight  themselves  in  the  abundance  of  peace." 
And  this  universal  peace  and  harmony  among  men,  which  shall 
take  place  at  that  time,  is  expressed  in  the  prophecy  before  us,  in 
very  strong,  figurative  language  ;  by  the  wolf  dwelhng  with  the 
lamb,  Sec. — And  the  ground  and  reason  of  this  is  given.  "  For 
the  earth  shall  be  full  of  the  knowledge  of  the  Lord,  as  the  wa- 
ters cover  the  sea  "  By  the  knowledge  of  the  Lord  is  meant 
true  religion,  or  real  Christianity,  which  consists  most  essentially 
in  benevolence  and  goodness,  as  has  been  shown.  So  far  as  this 
takes  place,  love,  peace,  and  the  most  happy  concord  and  union 
are  promoted  ;  and  every  thing  contrary  to  this  suppressed  and 
banished.  Therefore,  when  this  shall  take  place  universally 
among  men,  and  fill  the  earth,  as  the  waters  cover  the  sea,  there 
will  be  nothing  to  destroy  or  hurt,  but  universal  safety,  peace,  and 
love.  No  such  time  has  ever  been  yet  known.  The  true 
knowledge  of  God  has  been  so  far  from  filling  the  earth,  that 
gross  darkness  has  covered  much  the  greatest  part  of  it  ;  and  re- 
al Christianity  has  been  confined  to  narrow  bounds  ;  and  but  very 
few  of  mankind  have  attained  to  the  character  of  true  christians, 
even  where  the  gospel  has  been  published.  And  a  horrible 
scene  of  oppression,  cruelty,  war  and  murder,  has  spread  all  over 
the  earth  ;  and  will  continue  to  do  so,  until  Christ  shali  arise  and 
smite  the  earth  with  the  rod  of  his  mouth,  and  slay  the  wicked 
•with  the  breath  of  his  lips  ;  and  cause  the  earth  to  be  filled  with 
the  knowledge  of  God.  Such  a  happy  time  is  yet  future,  and 
will  certainly  come. 

The  twenty  fifth  chapter  contains  a  prophecy  of  the  same 
event,  some  of  which  is  worthy  to  be  transcribed.  "  And  in  this 
mountain  shall  the  Lord  of  hosts  make  unto  all  fieo/ile  a  feast  of 
fat  things,  a  feast  of  wine  on  the  lees,  of  fat  things  full  of  mar- 
row, of  wines  on  the  lees,  well  refined.  And  he  will  destroy  in 
this  mountain  the  face  of  the  covering  cast  over  all  people,  and 
the  veil  that  is  spread  over  all  natians.  He  will  swallow  up 
death  in  victory,  and  the  Lord  God  will  wipe  away  tears  from  off 
all  faces,  and  the  rebuke  of  his  pi  op!e  shall  he  take  away  from  off 
all  the  earth  ;  for  the  Lord  hath  spoken  it.  And  it  shall  be  said 
in  that  day,  Lo,  this  is  our  God,  we  have  waited  tor  him,  and  he 
■will  save  us  :  This  is  the  Lord,  we  have  waited  for  him,  we  will 
be  glad,  and  rejoice  in  his  salvation." 

The  gospel  is  here  represented  by  a  rich  feast  ;  and  it  is 
promised  that  all  people  and  nations  shall  have  their  eyes  opened 
to  see  it ;  and  all  reproach  and  opposition  to  the  church  of 
Christ  shall  be  taken  away  from  off  all  the  earth  ;  and  there 
shall  be  universal  joy  in  the  salvation,  for  which  the  church  has 
long  waited,  and  which  shall  come  in  the  last  day. 

"  Comfort  ye,  comfort  ye  my  people,  saith  your  God.  Speak 
comfortably  to  Jerusalem,  and  cry  unto  her,  that  her  warfare  is 
&eqompUshed,  that  her  iniquity  is  pardoned:    Ifor  she  hath  le- 


Sect.  I.  A'o/  yet  Fuljilled.  42  5 

ceived  of  the  Lord's  hand  double  for  all  her  sins.  The  voice  of 
him  that  crieth  in  the  wilderness,  prepare  ye  the  way  of  the 
Lord,  make  straight  in  the  desert  a  high  way  for  our  Cod.  Ev- 
ery valley  sliall  be  exalttd,  and  every  mountain  and  hill  shall  be 
made  low  ;  and  the  crooked  shall  be  made  straight,  and  the 
rough  places  plain.  And  the  glory  of  the  Lord  shall  be  revealed, 
and  alljlesh  shall  see  it  together  :  For  the  mouth  of  the  Lord  hath 
spoken  it."* 

'1  his  is  a  prophecy  of  the  times  of  the  gospel,  as  it  is  thus  ap- 
plied in  the  New  Testament.  Il  does  refer  to  tl;t  first  introduc- 
tion and  the  coming  of  Christ  into  the  world  ;  but  is  not  con- 
fined to  this  :  It  gives  a  comprehensive  view  of  this  great  salva- 
tion, and  the  favour  and  glory  which  is  to  come  to  the  church  of 
Christ  in  this  world,  and  looks  forward  to  the  day  when  the  glory 
of  the  Lord  shall  be  so  revealed,  that  all  flesh,  that  is,  all  nations, 
all  mankind,  shall  see  it  together.  This  has  not  yet  been  fulfill- 
ed ;  but  is  to  be  accomplished  in  a  time  yet  to  come,  when  *'  Tlie 
earth  shall  be  filled  with  the  knowledge  of  the  glory  of  the  Lord, 
as  the  waters  cover  the  sea."t  All  that  precedes  this  day  is  pre- 
paratory  to  it,  as  the  mmistry  of  John  the  Baptist  was  an  introduce 
tion  to  it,  and  more  immediately  prepared  the  way  for  Christ. 

From  the  beginning  of  the  fortieth  chapter  of  Isaiah,  to  the 
end  of  the  sixty  sixth  chapter,  with  which  his  prophecy  closes, 
there  is  almost  one  continued  series  of  predictions  and  promises 
of  good,  salvation,  happiness  and  glory  to  the  church  of  Christ, 
which  have  principal  reference  to  the  latter  day,  when  the  Mil- 
lennium shall  take  place  ;  and  when  they  will  have  their  chief  ac- 
complishment. It  will  be  sufficient  to  answer  the  end  now  pro- 
posed, to  mention  the  following  passages. 

Salvation  by  Christ  is  frequently  represented  as  actually  ex- 
tended to  the  ends  of  the  earthy  which  has  not  yet  been  accom- 
plished. "  Look  unto  me,  and  be  ye  saved,  all  the  ends  of  the 
earth  ;  for  I  am  God,  and  there  is  none  else.  And  he  said,  it  is 
a  light  thing  that  thou  shouldest  be  my  servant  to  raise  up  the 
tribes  of  Jacob,  and  to  restore  the  preserved  of  Israel  :  I  will 
also  give  thee  for  a  light  to  the  Gentiles,  that  thou  mayest  be  rny 
salvation  unto  the  end  of  the  earth.  The  Lord  hath  made  bare 
his  holy  arm  in  the  eyes  oi  all  nations,  and  all  the  ends  of  the  earth 
shall  see  the  salvation  of  our  God.'*|  The  same  phrase  is  used 
by  the  prophet  Micah.  "  And  he  shall  stand  and  feed  in  the 
strength  of  the  Lord,  in  the  majesty  of  the  name  of  the  Lord  his 
God,  and  they  shall  abide  :  for  now  shall  he  be  great  unto  the 
ends  of  the  earth."^ 

The  sixtieth  chapter  of  Isaiah  is  filled  with  comfort  and  prom- 
ises to  the  church,  as  also  are  the  preceding  chapters.  The  fol- 
lowing expressions. may  be  particularly  noted.  "  Arise,  shine, 
for  tliy  light  is  come,  and  the  glory  of  the  Lord  is  risen  upon 
thee.  For  behold  the  darkness  shall  cover  the  earth,  and  gross 
darkness  the  people  ;  but  the  Lord  shall  arise  upon  thee,  and  his 

•  Isaiah  xL  1,  &c.    f  Hab.  ii,  14.  ♦  Isa.  xlv.  22.  xlix.  6.  lii.  10.  !§  Chap,  v,  4. 


'«426  Profihfcies  of  the  Millennium,  Sect,  h 

^lory  shall  be  seen  upon  thee.  The  Gentiles  shall  come  to  thy 
light,  and  kings  to  thy  rising.  Therefore,  thy  gates  shall  be 
open  continually,  they  shall  not  be  shut  clay  nor  night,  that  men 
may  bring  unto  thee  the  forces  of  the  Gentiles,  and  that  their 
kings  may  be  brought.  For  the  nation  and  kingdom  that  will 
not  serve  thee  shall  perish  :  Yea,  those  nations  shall  be  utterly 
"wasted."  No  such  event  has  been  yet.  When  this  shall  take 
place,  all  nations,  all  mankind,  must  belong  to  the  church  ;  for 
all  others  shall  be  utterly  luasted.  The  same  thing  is  foretold  by 
the  prophet  Zechariah.* 

The  sixty  first  chapter  of  Isaiah  is  on  the  same  subject,  and 
the  sixty  second  throughout.  Upon  such  promises  made  to  the 
•church,  she  breaks  forth  into  joy  and  praise,  in  the  prospect  of 
the  good  that  is  coming  to  her.  "  I  will  greatly  rejoice  in  the 
Lord,  my  soul  shall  be  joyful  in  my  God  ;  for  he  hath  clothed  me 
"with  the  garments  of  salvation  ;  he  hath  covered  me  with  the 
robe  of  righteousness,  as  a  bridegroom  decketh  himself  with 
tirnaments,  and  as  a  bride  adorneth  herself  Avith  jewels.  For  as 
the  earth  bringeth  forth  her  bud,  and  as  the  garden  causeth  the 
things  that  are  sown  in  it  to  spring  forth  ;  so  the  Lord  God  will 
cause  righteousness  and  praise  to  spring  forth  before  all  nations." 
■*'  For  Zion's  sake,  I  will  not  hold  my  peace,  and  for  Jerusalem's 
sake,  I  will  not  rest,  until  the  righteousness  thereof  go  forth  as 
brightness,  and  the  salvation  thereof  as  a  lamp  that  burneth. 
And  the  Gentiles  shall  see  thy  righteousness,  and  all  kings  thy 
glory  :  And  thou  shalt  be  called  by  a  new  name,  which  the 
mouth  of  the  Lord  shall  name.  I  have  set  watchmen  upon  thy 
walls,  O  Jerusalem,  which  shall  never  hold  their  peace  day  nor 
night.  Ye  that  make  mention  of  the  Lord,  keep  not  silence, 
iind  give  him  no  rest,  till  he  establish,  and  till  he  make  Jerusa- 
Itxn  a  praise  in  the  earth.  Go  through,  go  through  the  gates  ; 
prepaie  you  the  way  of  the  people  ;  cast  up,  cast  up  the  highway, 
gather  out  the  stones,  lift  up  a  standard  for  the  people.  Behold, 
the  Lord  hath  proclaimed  unto  the  end  of  the  world,  Say  ye  to 
the  daughter  of  Zion,  Behold,  thy  salvation  cometh  ;  behold,  his 
reward  is  with  him,  and  his  work  before  him.  And  they  shall 
call  them.  The  holy  people,  the  redeemed  of  the  Lord  :  And 
thou  shalt  be  called.  Sought  out,  A  city  not  forsaken."!  '*  Who 
hath  heard  such  a  thing  !  Who  hath  seen  such  things  ?  Shall 
the  earth  be  made  to  bring  forih  in  one  day,  or  shall  a  nation  be 
born  at  once  ?  For  as  soon  as  Zion  travailed,  she  brought  forth 
her  children.  Shall  I  bring  to  the  birth,  and  not  cause  to  bring 
forth  ?  saith  the  Lord.  Shall  I  cause  to  bring  forth,  and  shut 
the  v/omb  ?  saith  thy  God  Rejoice  ye  with  Jerusalem,  and  be 
glad  with  her,  all  ye  that  love  her  ;  rejoice  for  joy  with  her,  all 
ye  that  mourn  for  her  :  That  ye  may  suck,  and  be  satisfied  with 
the  breasts  of  her  consolations  ;  that  ye  may  milk  out,  and  be 
/klighted  with  the  abundance  of  her  glory.     For  thus  saith  the 

*  rhap.  iii.  ,'14—19.  t  Isa.    Ixii.  1,  2,  6,  7,  10,  11,  12.' 


Sect.  I.  Aot  yet  fiulfiil<^i  i^ 

Lord,   Behold,  I  will   extend   peace   to  her  like  a  river,  and  the" 
glory  of  the  Gentiles  like  a  flowing  stream."* 

In  the  prophecy  of  Jeremiah,  the  following  passages  are  found, 
which  predict  the  utter  abolition  of  idolatry  on  earth,  and  the- 
conversion  of  all  nations  to  Christianity,  which  events  have  not 
yet  come  to  pass.  "  At  that  time  they  shall  call  Jerusalem  (i.  e. 
the  church)  the  throne  of  the  Lord,  (i.  e.  the  Lord  shall  reign 
in  and  by  it.)  And  all  nations  shall  be  gathered  unto  it,  to  the 
name  of  the  Lord,  to  Jerusalem  ;  (i.  c.  shall  become  members 
of  the  church.)  Neither  shall  they  walk  any  more  after  the 
imagination  of  their  evil  heart."!  They  shall  wholly  renounce 
their  idolatry,  and  all  their  wickedness.  "  Thus  shall  ye  say  un- 
to them,  The  gods  that  have  not  made  the  heavens  and  the 
earth,  even  they  shall  perish  from  the  earth,  and  from  under 
those  heavens.  They  are  vanity,  and  the  work  of  errors.  In 
the  time  of  their  visitation  they  shall  perish.":}:  According  to 
this  prophecy,  this  will  take  place  wiiile  this  earth  and  the  heav- 
ens remain,  and  therefore  before  the  day  of  judgment. 

This  subject  is  set  m  a  very  clear  light  in  the  book  of  Daniel 
the  prophet  It  is  there  repeatedly  declared  that  the  church  or 
kingdom  of  Christ,  shall  be  the  last  kingdom  on  earth  ;  that  it 
shall  succeed  four  preceding  monarchies,  become  great,  and  fill 
the  world,  and  exist  in  a  very  happy  and  glorious  state  on 
earth.  By  the  dream  of  Nebuchadnezzar,  and  the  interpretation 
of  it  in  the  second  chapter  of  Daniel,  the  kingdom  ot  Christ  is 
set  m  this  light.  The  image  which  Nebuchadnezzir  saw  repre- 
sents four  kingdoms  or  monarchies,  viz.  1.  The  Babylonian.  2. 
The  Medo  Persian,  or  that  of  the  Medes  and  Persians.  3.  The 
Macedonian  or  Grecian.  4.  The  Roman.  These  are  all  to  pass- 
away  and  be  destroyed,  to  make  way  for  a  fifth  kingdom,  which 
shall  be  great,  and  fill  the  world  ;  which  is  described  in  the, 
dream,  by  the  following  words  :  "  Thou  sawest  till  a  stone  was 
cut  out  without  hands,  which  smote  the  image  upon  his  feet  that 
were  of  iron  and  clay,  and  break  them  in  pieces.  Then  were 
the  iron,  the  clay,  the  brass,  the  silver  and  gold,  broken  to  pieces 
together,  and  became  like  the  chaff  of  the  summer  threshings 
floors,  and  the  wind  carried  them  away,  that  no  place  was  found 
for  them.  A.nd  the  stone  that  smote  the  image  became  a  great 
mountain,  and  filled  the  whole  earth."  This  is  interpreted  by 
Daniel  in  the  following  words  :  "  And  in  the  days  of  these  kings, 
shall  the  God  of  heaven  set  up  a  kingdom,  which  shall  never  be 
destroyed  :  And  the  kingdom  shall  not  be  left  to  other  people, 
but  it  shall  break  in  pieces,  and  consume  all  tiiese  kingdoms,  and 
it  shall  stand  forever.  Forasmuch  as  thou  sawest  that  the  stone 
was  cut  out  of  the  mountain  vrithout  hands,  and  that  it  broke  in 
pieces  the  iron,  the  brass,  the  clay,  the  silver  and  gold,  the  great 
God  hath  made  know^n  to  the  king  what  shall  come  to  pass  here- 
after."    That  this  last  kingdom  is  the  kingdom  of  Christ,  there 

^  Bw.  Ixvi,  8,  9,  10,  11,  12.       \  Jer.  iii.  17.      %  Chap.  x.ll.lS. 


42fi  Frofihccica  of  the  Millennium^  &ECT.  Iv 

can  be  no  doubt.*  The  same  is  called  in  the  New  Testament, 
"  The  kingdom  of  God,  or  the  kingdom  of  heaven."  This  is 
to  succeed  the  kingdom  of  the  Romans,  and  to  fill  the  whole 
earth,  in  which  all  nations,  all  mankind  will  be  included.  The 
Rorann  empire  or  kingdom,  is  not  yet  wholly  destroyed  ;  there- 
fore what  is  here  predicted  of  the  kingdom  of  Christ  is  not  yet 
accomplished,  but  shall  take  place  in  some  future  day.  Nothing 
can  be  pjainer  and  more  certain  tlian  this. 

In  the  seventh  chapter  of  this  book  there  is  a  representation  of 
the  same  thing  in  a  vision  which  Daniel  had.  He  saw  the  same 
four  empires  or  kingdoms  in  their  succession,  represented  by 
four  great,  wild,  fierce  beasts,  coming  up  from  the  sea.  Tue  lasL 
kingdom  turned  inio  a  little  horn  which  came  up  last  ;  and  Dan- 
iel "  belicld  till  tliis  fourth  beast  with  the  little  horn  was  slain, 
and  his  body  destroyed,  and  given  to  the  burning  flame."  And 
then  the  vision  proceeds  ;  "  I  saw  in  the  night  visions,  and  be- 
held one  like  the  Son  of  man,  come  with  the  clouds  of  heaven, 
and  came  to  the  Ancient  of  days,  and  they  brought  him  near  be- 
fore him.  And  there  was  given  him  dominion,  and  glory,  and  a 
kingdom,  that  all  people,  nations  and  languages  should  serve 
him  :  His  dominion  is  an  everlasting  dominion,  which  shall  not 
pass  away,  and  his  kingdom  that  which  shall  not  be  destroyed." 
This  vision  is  briefly  explained  to  Daniel  in  the  following  words  : 
*'  Thesd  great  beasts,  which  are  four,  are  four  kings,  (i.  e.  king- 
doms) which  shall  arise  out  of  the  earth.  But  the  saints  of  the 
Most  Higi)  shall  take  the  kingdom,  and  possess  the  kingdom 
forever,  even  forever  and  ever."  Daniel  requested  a  more  par- 
ticular explanation  of  the  fourth  beast,  and  of  the  ten  korns,  and 
of  the  little  horn,  "  Even  of  that  horn  that  had  eyes,  and  a  mouth 
that  spake  very  great  things,  whose  look  was  more  stout  than  hie 
fellows.  And  the  same  horn  made  war  with  the  saints  and  pre- 
vailed against  them  ;  until  the  Ancient  of  days  came,  and  judg- 
ment v/as  given  to  the  saints  of  the  Most  High  ;  and  the  time 
came  that  the  saints  possessed  the  kingdom."  And  he  is  then 
told,  "  That  the  fourth  beast  shall  be  the  fourth  kingdom  upon 
earth.  And  the  ten  horns  out  of  this  kingdom,  are  ten  kings 
that  shall  arise  :  And  another  shall  rise  after  them,  and  he  shall 
be  diverse  from  the  first,  and  he  shall  subdue  three  kings.  And 
he  shall  speak  great  words  against  the  Most  High,  and  shall 
wear  out  the  saints  of  the  Most  High,  and  think  to  change  times 
and  laws  :  And  they  shall  be  given  into  his  hand,  until  a  lime, 
Oiul  limes,  and  the  dividing  of  time.  But  the  judgment  shall  sit, 
and  they  shall  take  away  his  dominion,  to  consume  and  to  de- 
stroy it  to  the  end.  And  the  kingdom.)  and  dominion,  and  the  great' 
neas  of  the  kingdom  under  the  whole  heaven  ihall  be  given  to  the 
peofde  of  the  saints  of  the  Most  High,,  whose  kingdom  is  an  ever- 
lasting kingdom,  and  all  dominions  shall  serve  and  obey  him." 

As  in  Nebuchadnezzar's  dream,    so  in  this  vision,  the  fifth  and 
Jast  kingdom,  is  the   kingdom  of  Christ,  consisting  wholly  of 

*■  See  Newton  on  tlie  Prophecies,  vol.  i.  page  4g6,  427,  Sec. 


Sect,  I.  Mt  yet  Fulfilled.  429 

saints.  It  is  Jesus  Christ  whom  Daniel  saw,  "  And  behold,  one 
like  to  the  Son  of  rnan  c.imc  witu  liic  clouds  of  heaven.  And 
there  was  \(\\c\\  hin  d.>inini')n  and  sa:l!)ry,  and  a  k'tti^doin,  tiiat 
all  pco;)le,  nations  and  la'ii>U4i>cs  snould  serve-  him."  His  kinp;- 
dom  and  dominion  is  universal,  includintj  all  the  inhabitants  of 
the  earth.  And  these  shall  be  all  saiius  or  holy  persons  ;  as  no 
others  can  be  the  proper  subjects  of  this  kint;;dom  "Tiie  samts 
of  the  Most  High  stall  take  the  kingdom,  and  possess  the  kingdom 
forever.  And  the  kingdom  and  dominion,  and  ti  c  k;reatnes3  of  the 
kingdom  under  the  whole  iicaven,  shill  be  given  to  the  people  of 
the  saints  of  the  Most  High."  The  strongest  exprt:ssions  are 
used  and  repeated,  to  assert  the  universality  of  this  kingdom, 
comprehending  all  mankind  who  shall  then  live  on  earth.  Aiict 
it  is  repeatedly  declared,  tliat  this  kingdom  si>all  stand  forever. 
It  shall  not  be  destroyed  by  any  succet  ding  power  or  kingdom, 
as  the  former  kingdoms  were,  but  shall  continu..;  to  the  end  ot 
the  world,  and  then  be  removed  to  heaven,  to  a  more  perfect  and 
glorious  state  ;  and  there  exist  and  flourish  in  the  highest  per- 
fection forever  and  ever. 

The  little  horn  which  was  on  the  beast,  and  destroyed  with 
the  beast,  whose  body  was  given  to  the  burning  flame,  is  the 
Pope  of  Rome,  with  the  kingdom  and  power,  civil  and  ecclesias- 
tical, of  which  he  is  the  head.*  This  beast,  with  this  horn,  is 
not  yet  destroyed.  When  this  is  done,  the  kingdom  and  pover 
of  sin  and  Satan  in  the  world  will  fall  ;  and  then  the  kingdom  of 
Christ  will  rise  and  fill  the  world,  as  is  predicted  here,  and  in  the 
second  chapter  of  this  book.  This  is  very  evident  by  these  pvo- 
phecies,  if  tliere  were  no  other  ;  but  this  truth  is  greatly  illus- 
trated and  established  by  those  predictions  of  the  same  event 
which  have  been  considered  ;  and  more  so,  by  those  which  arc  yet 
to  be  mentioned. 

The  prophet  Micah  predicted  the  prosperity  of  the  church  of 
Christ,  and  the  prevalence  of  his  interest  and  kingdom  in  the  last 
days.-\  And  there  is  a  particular  prophecy  of  the  same  event  by 
Zephaniah^  This  is  also  particularly  foretold  by  Zechariah  : 
"  Sing  and  rejoice,  O  daughter  of  Zion,  for  lo,  1  come,  and  I 
will  dwell  in  the  midst  of  thee,  saith  tlie  Lord.  And  many  na- 
tions shall  be  joined  to  the  Lord  in  that  day,  and  shall  be  my  peo- 
ple ;  and  I  will  dwell  in  the  midst  of  thee."§  "  Rejoice  greatly, 
O  daughter  of  Zion  ;  shout,  O  daughter  of  Jerusalem  !  Behold 
thy  King  cometa  unto  thee  :  he  is  just,  and  having  salvation, 
lowly,  and  riding  upon  an  ass,  and  upon  a  colt,  the  foal  of  an  ass. 
And  I  will  cut  off"  the  chariot  from  Ephraim,  and  the  horse  from 
Jerusalem,  and  the  battle-bow  shall  be  cut  off';  and  he  shall  speak 
peace  unto  the  heathen  :    ./ind  his  dominion  shall  be  from  sea  even 

*  This  is  abundantly  proved  in  Newton's  Dissertation  on  the  Prophe- 
cies, vol.  i.  p,  441 498, 

j-  Chap.  iv.  l-^.    V.  1—4.        +  Chap,  iii  8.  to  the  end  of  the  chapter. 
§  Chap.  ii.  10,  11. 
VOL.    II.  55 


43©  Profiheciea  of  the  Mille7inium,  Sect.  I. 

lo  sea,  and  from  the  river  even  to  the  ends  of  the  earth."*  The 
whol'i  of  the  fourteenth  chapter  relates  chiefly  to  this  great 
event,  and  happy  time  ;  of  which  only  the  following  words  will 
be  transcribed.  "  And  it  shall  come  to  pass  in  that  day,  that  the 
light  shall  not  be  clear,  nor  dark.  But  it  shall  be  one  day.,  which 
shall  be  known  to  the  Lord,  not  day  and  night  :  but  it  shall  come 
to  pass,  that  at  evening  time  it  shall  be  light.  And  it  shall  be  in 
that  day-,  that  living  waters  shall  go  out  from  Jerusalem  :  Half 
of  them  toward  the  former  sea,  and  half  of  them  toward  the  hin- 
der sea  :  in  summer  and  in  winter  it  shall  be.  And  the  Lord 
shall  be  king  over  all  the  earth.  In  that  day  there  shall  be  one 
Lord,  and  his  name  one." 

This  is  a  prophecy  of  the  Millennial  state  in  figurative  language. 
Then,  in  the  moral  world,  the  church,  there  shall  be  no  night  or 
darkness  ;  no  change  of  day  and  night,  as  there  was  before,  wheri 
the  church  was  in  a  state  of  affliction,  when  her  days  of  prosperi- 
ty were  short,  and  soon  succeeded  by  darkness  and  night  of  de- 
generacy and  affliction  :  But  at  the  time  when  night  used  to  come 
on,  it  sliall  be  day  ;  so  that  it  shall  be  constantly  light  and  day, 
and  the  enjoyment  of  prosperity,  light  and  holiness,  without  in- 
terruption. And  there  sliall  be  a  constant  flow  of  living  waters, 
without  any  interruption,  into  all  parts  of  the  earth,  among  all  na- 
tions ;  that  is,  spiritual  blessings,  consisting  in  spiritual  life,  holy 
joy  and  happiness.  And  then  all  idolatry  and  false  worship  shall 
be  wholly  abolished  ;  and  Christ  shall  reign  in  all  the  earth,  and 
all  nations  shall  trust  in  him,  and  obey  him.  This  prediction 
agrees  exactly  with  all  those  which  have  been  mentioned,  point- 
ing the  to  same  important  glorious  event. 

The  prophecies  in  the  New  Testament  foretell  the  universal 
spread  of  Christianity,  until  all  nations  shall  become  the  servants 
of  Christ ;  and  that  Christ  and  his  people  shall  reign  on  earth  a 
thousand  years  ;  when  Satan  shall  be  cast  out  of  the  earth,  and 
his  subjects  and  kingdom  shall  be  destroyed  ;  agreeable  to  the 
numerous  prophecies  in  the  Old  Testament,  which  have  been 
mentioned. 

Jesus  Christ  has  foretold  this,  by   the   following  parables 

"  Another  parable  put  he  forth  unto  them,  saying,  The  kingdom 
of  heaven  is  like  to  a  grain  of  mustard  seed,  which  a  man  took  and 
sowed  in  his  field.  Which  indeed  is  the  least  of  all  seeds  :  But 
when  it  is  grown,  it  is  the  greatest  among  herbs,  and  becometh 
a  tree  ;  so  that  the  birds  of  the  air  come  and  lodge  in  the  branch- 
es thereof.  Another  parable  spake  he  unto  them.  The  kingdom 
of  heaven  is  like  unto  leaven,  which  a  woman  took  and  hid  in 
three  meas.ures  of  meal,  till  the  whole  was  leavened."!  By  the 
first  of  those  parables  Christ  teaches,  that  his  church  and  king- 
dom, though  small  in  the  beginning  of  it,  should  increase  and  be- 
come great  in  the  world.  In  the  next,  he  makes  an  advance,  and 
more  fully  predicts  the  universal  extent  of  this  kingdom  ;  that 
*  lie  gospel  shall  not  cease  to  spread  and  influence  the  world,  till 

*  Zech.  ix.  9,  10.  f  Malt.  xiii.  31,,  o2,33. 


#% 


Sect.  I.  J^ot  yet   Fulfilled.  .  431 

all  mankind,  living  on  earth,  the  whole  world,  shall  be  formed  by 
it,  and  imbibe  the  spirit  of  it  ;  so  as  to  become  the  cliiidren  of 
this  kingdom.  II  the  kingdom  of  heaven  shall  not  finally  prevail 
and  extend  to  all  nations,  and  fill  the  whole  world,  how  can  this 
parable  be  a  just  or  true  representation  ot  it  I  In  this  view  of  it,  it 
agrees  exactly  with  many  of  the  prophecies  which  have  been 
mentioned  ;  and  with  others,  which  are  yet  to  be  considered. 

Agreeable  to  this,  are  the  following  words  of  Chrisi,  in  which 
indeed  he  asserts  the  same  thing,"  Now  is  the  judgment  of  this 
world  :  Now  shall  the  prince  of  this  world  be  cast  out.  And  I, 
if  I  be  lifted  up  from  the  earth,  will  draw  all  men  unto  me."* — 
What  is  here  foretold  by  Christ  is  not  yet  accomplished,  except 
in  a  very  small  part,  as  the  first  fruits  and  pledge  of  the  whole.— 
A  foundation  for  this  was  laid  in  the  death  of  Christ,  when  he  was 
lifted  up  on  the  cross  ;  but  the  prince  of  this  world,  the  devil,  is 
not  yet  cast  out  of  the  world  ;  nor  has  Christ  yet  drawn  all  men 
unto  him.  Christ  has  drawn  great  numbers  to  him,  who  have 
become  his  faithful  subjects  and  servants,  and  has  made  grcdt  in- 
roads upon  the  interest  and  kingdom  of  the  prince  of  this  world; 
but  very  few  of  mankind,  compared  with  the  whole,  have  been 
drawn  to  Christ ;  by  far  the  greatest  number,  even  in  the  chris- 
tian world,  have  rejected  and  opposed  him  ;  and  the  kingdom  of 
Satan  has  been  great  and  strong,  including  the  most  of  men  who 
have  lived  in  the  world,  from  the  time  in  which  these  words  were 
spoken  by  Christ,  to  this  day.  Both  of  these  events  are  therefore 
yet  future,  and  the  former  is  to  make  way  for  the  latter  ;  or  rath- 
er one  is  included  in  tlie  other.  Tlie  same  things  which  are  here 
foretold,  are  predicted  in  different  words,  in  the  twentieth  chapter 
of  the  Revelation,  which  will  be  considered.  When  Christ  says, 
He  will  draw  all  men  unto  him,  he  does  not  mean  tjiat  every  one  of 
mankind  shall  come  unto  him  ;  for  this  is  contrary  to  known 
fact  ;  and  to  many  express  declarations  of  Christ.  But  that  m 
consequence  of  his  death,  the  kingdom  of  Satan  shall  be  utterly 
destroyed  on  earth,  and  then  all  nations,  even  all  men  then  in  the 
world,  shall  become    his  voluntary  subjects,  and  believe  in  him. 

This  was  suited  to  support  and  comfort  his  disciples  and  friends 
at  that  time,  when  he  had  been  speaking  of  his  own  death  as  at 
hand,  in  the  view  of  the  glory  that  should  follow  his  dying  on  the 
cross  ;  and  served  to  explain  what  was  spoken  by  the  voice  from 
heaven,  in  answer  to  his  petition,  "  Father,  glorify  thy  name."— - 
"  I  have  both  glorified  it,  and  will  glorify  it  again."t 

What  the  Apostle  Paul  says  in  the  eleventh  chapter  of  his 
epistle  to  the  Romans,  of  the  Jews  and  Gentiles,  which  compre- 
hend all  mankind,  holds  forth  this  same  truth.  He  there  speaks 
of  the  Jews  who  were  then,  the  most  of  them,  broken  off  from  the 
church  by  unbelief,  as  yet  to  come  into  the  kingdom  of  Christ, 
even  all  of  them,  which  he  terms  their /«/«<?««,  And  he  says, 
that  when  they  shall  in  their  fulness  be  brought  in,  the  fulness  of 
the  Gentiles  shall  come  in  also.     The  fulness  of  the  Jews,  and 

*  John  xii.  31,  32.  f  verse  28. 


435  Profihecies  of  the  Millennium^  Sect    I. 

the  fulness  of  the  Gentiles,  must  include  the  whole  of  all  nations. 
And  he  speaks  of  what  had  taken  place  in  the  days  of  the  Apostles, 
in  the  conversion  of  Jews  and  Gentiles,  as  only  the  first  fruits, 
the  root,  foundation  and  beginning,  of  the  whole  lump,  and  the 
tree  which  were  to  follow  in  the  coming  in  of  the  Jews  and  Gen- 
tiles, of  the  whole  world,  in  the  fulness  thereof* 

This  leads  to  recollect  the  many  prophecies  by  the  ancient 
Prophets,  of  the  restoration  of  the  Jews  to  a  state  of  holiness  and 
happiness,  in  the  hist  days,  which  has  not  yet  come  to  pass,  some 
of  which  it  may  be  proper  to  mention  here,  as  they  serve  to  con* 
firm  the  point  under  consideration  The  thirty  fourth,  thirty 
sixth,  and  thirty  seventh  chapters  of  Ezekiel,  relate  chiefly  to  this 
event  Thouti^h  the  return  of  the  Jews  from  their  captivity  in 
Baby'on  may  be  implied  in  tliis  prophecy,  and  some  expressions 
may  Lave  particular  reference  to  that,  yet  it  evidently  looks  far- 
th(.r,  ro  a  deliverance  and  salvation,  of  which  their  return  from 
Baby  ion  was  a  type  or  plede:e  :  And  there  are  many  things  pre- 
dicted, which  cannot  be  applied  to  the  former,  and  were  not  true 
of  it.  Particularly  the  following  :  "  I  will  set  up  one  shepl.erd 
over  them,  and  he  shall  feed  them,  even  my  servant  David  :  And 
lie  s!  .- il  feed  them,  and  he  shall  be  their  shepherd.  One  king 
shall  be  kiny:  to  them  all.  And  I  will  cleanse  them,  so  shall  tiiey 
be  my  people,  and  1  will  be  tlieir  God.  And  David,  my  servant, 
shall  be  king  ovtr  tiiem.  and  they  all  shall  have  one  shepherd. 
Tliey  shall  also  walk  in  my  judgments,  and  observe  my  statutes, 
and  do  them.  And  they  shall  dwell  in  the  land  that  I  have  given 
unto  Jacob  my  servant,  wherein  your  fathers  have  dwelt,  and  they 
shall  dwell  therein,  even  they  and  their  children,  and  their  chil- 
dren's children  f -rever,  and  my  servant  David  shall  be  their 
prince  forever  "f  By  David,  Jtsus  Christ  the  Son  of  David  is 
meant,  as  the  former  was  an  eminent  type  of  the  latter.  There- 
fore this  must  refer  to  their  restoration  and  happy  state  under 
Christ,  which  is  certainly  not  yet  come  ;  but  will  take  place, 
when  there  shall  be  one  fold,  and  one  shepherd,  and  Jews  and 
Gentiles  shall  be  uniied  in  one  church  under  the  Redeemer, 
which,  after  the  Millennium,  shull  be  transplanted  from  earth  to 
heaven  :   where  the  spiritual  D.ivid  will  reign  over  it  forever. 

The  same  is  foretold  by  the  Prophet  Hosea.  "  The  children  of 
Israel  shall  abide  many  days  without  a  king»,and  without  a  Prince  and 
without  sacrifice,  and  without  an  image,  and  without  an  ephod,  and 
without  terafrhim.  Afterward  shall  the  childrenof  Israel  return,  and 
seek  the  Lord  their  God,  and  David  their  king,  and  shall  fear  the 
Lord,  and  iiis  goodness  in  the  latter  days  ":| — The  children  of  Is- 
rael are  now  in  the  state  here  described,  without  a  king,  and  with- 
out a  prince,  without  a  sacrifice  ;  for  their  temple  is  destroyed, 
and  they  cannot  go  to  Jerusalem,  and  their  law  forbids  them  to 
sacrifice  in  any  other  place.  They  are  without  an  image,  without 
jin  ephod  and  teraphim  ;  for  they  have  a  great  and  obstinate  aver- 

*  Rom.  si.  12,  16,  25.     f  Ezek.  xxxiv,  25,    xxxvii.  22,  23,,  24,  25. 
t  Hosea  iii.  4,  ^^ 


«* 


i>BCT.  1.  JVot  yet  Fulfilled.  433 

sion  ff-om  all  kinds  of  idolatry,  to  which  they  were  once  so  njuch 
addicted.  They  have  been  a  lon^  lime,  many  days,  in  this  slate, 
and  will  continue  so,  until  they  return,  and  seek  Jesus  Christ 
their  kin;-   and  submit  to  him,  which  is  yet  to  come. 

Thc^e  prophecies,  und  others  of  the  same  kind,  if  they  be  con- 
sidered as  havini;  reftience  to  the  Jews  exclusively,  and  not  in- 
ckulins^  the  whole  church  of  Christ,  in  the  latter  day,  composed 
of  Jews  and  Gentiles,  do  prove  that  there  is  yet  lo  be  a  time, 
Mhvn  the  church  of  Christ  shall  be  universal,  and  include  all  na- 
tions c  For  It  i  ppears  frdm  what  St.  Paul  says,  that  when  those 
prophecies  shall  be  fulfi!lt?d  to  the  Jews,  the  fulness  of  the  Gen- 
tilt:s  will  also  come  in,  and  all  men  in  every  nation  will  be  sub- 
ject to  Christ,  and  his  kingdom  shall  be  jj;lorious,  and  fill  the 
world.     And  in  this  sense  "  All  Israel  shall  be   saved." 

In  the  revelation  made  by  Jesus  Christ  to  the  Apostle  John, 
the  final  victory  and  triumph  of  the  church  on  earth,  over  all  her 
enemies,  and  the  happy  stale  to  which  it  will  be  brought,  which 
shall  cnntinue  a  thous^ind  years,  is,  in  some  respects,  more  clearly 
set -forth.  x\vM\  in  the  preceding  prophecies  ;  by  which  they  are 
illustrated,  and  their  meaning;  is  more  tullv  fixed  and  confirmed. 
Here  the  general  stale  and  circumstances  of  the  church,  from  the 
tirne  when  the  revelation  was  given,  to  this  time,  and  down  to 
the  end  of  the  world,  are  predicted.  Here  the  afflictions  and  per- 
secutions, through  which  the  church  should  pass  ;  the  respite 
which  she  should  have,  and  victory  over  the  persecuting  power  of 
heathen  R(>me,  in  the  days  of  Constaiitine  ;  the  grand  apostacy 
which  should  take  place  in  the  church  by  the  rise  of  the  Pope,  and 
the  hicn  rchy  of  the  false  church  of  Rome  ;  the  gross  idolatry 
which  should  be  practised  m  that  church  :  and  the  violent  oppo- 
sition of  this  power  to  the  true  followers  of  Christ  ;  their  cruel 
persecu'.iins  f'f  them,  and  shedding  their  blood,  for  a  thousand 
two  hundred  and  sixty  years  ;  the  judgments  that  should  be  exe- 
cuted on  that  corrupt  chuich  and  htr  adherents,  and  on  the  whole 
world,  for  iheir  obstinacy  in  wickedness  ;  and  the  final  overthrow 
of  the  Pope  and  al.  who  support  him,  and  c;f  the  kingdom  of  Sa- 
tan in  the  worid,  and  the  deliverance  of  the  church  of  Christ  into  a 
state  ot  rest  and  peace  \v  hen  thi  kingdom  of  Christ  shall  in- 
crease, and  spread,  and  fill  the  world  ;  and  continue  in  this  happy 
state  on  earth  a  thousand  years  :  All  this  is  foretold  ;  much  of 
which  is  already  come  to  pass  ;  but  the  most  happy  and  glorious 
evenisare  yet  to  come.  'I'h;-  ti;reat  and  remarkable  things  which  have 
come  lo  pass,  as  they  were  foretold,  are  a  standing,  incontestible 
evidence  and  demonstration,  that  the  prophecies  in  this  book  are 
from  heaven  :  For  it  is  as  certain,  that  none  but  the  omniscient 
God  can  know  and  predict  such  events,  which  take  place  accord- 
ing to  the  prediction,  as  it  is  that  this  world  was  made  by  him. 
And  the  events  which  are  come  to  pass,  and  are  now  taking  place 
in  the  world  before  our  eyes,  agreeable  to  the  prophecies  in  this 
book>  at  the  same  lime  that  they  prove  that  those  predictions  are 


4o4:  Frojihecies  of  the  Millennium.,  Sect.  I. 

from  God,  are  also  a  pledge  and  assurance,  that  the  prophecies  of 
things  not  yet  come,  will  be  fulfilled  in  due  season. 

The  subject  now  in  hand  will  lead  more  particuiarly  to  consid- 
er what  are  the  prophecies  in  this  book,  which  relate  to  the  future 
prosperity  of  the  church  and  kingdom  of  Christ  in  this  world,  in 
which  all  the  darkness  and  afflictions  which  do  attend  it,  being 
oppressed  and  trodden  down  by  enemies,  while  they  prevail  and 
triumph,  shall  issue  ;  and  to  show  that  such  a  day  is  certainly 
coming,  according  to  the  predictions  whicli  are  to  be  found  here. 

In  the  fifth  chapter  of  the  revelation,  the  four  and  twenty 
elders,  who  represent  the  church,  appear  rejoicing  and  praising 
Christ  in  the  prospect  of  tlieir  reigning  on  the  earth.  "  And 
they  sung  a  new  song,  saying,  Thou  art  worthy  to  take  the  book, 
and  to  open  the  seals  thereof :  For  thou  wast  slain,  and  hast 
redeemed  us  to  God  by  thy  blood,  out  of  every  kindred,  i^nd 
tongue,  and  people,  and  nation  ;  and  hast  made  us  unto  our  God 
kings  and  priests  :  And  we  shall  reign  on  the  earth.**  Tins  is 
spoken  of  the  church,  and  is  not  literally  true  of  every  particular 
member  of  it,  that  then  actually  existed  in  iieavtn,  or  on  earth. 
When  the  church  shall  reign  on  earth,  consisting  oi  Die  i.umer- 
ous  members  who  sliall  then  exist  in  tms  world  ;  all  tuose  who 
are  gone  out  of  the  world,  and  are  in  heaven,  will  reign  in  and 
with  the  church  on  earth,  as  members  of  the  same  society  and 
kingdom  ;  and  will  partake  in  all  the  joy  and  glory  of  this  event, 
in  a  much  higher  degree  than  if  they  were  personally  on  earth  : 
They  will  reign  in  their  successors,  who  represent  them,  and  in 
the  prevalence,  victory  and  triumph  of  that  cause,  which  is  theirs, 
and  in  Avhich  they  lived  and  died.  But  this  will  be  more  particu- 
larly considered  hereafter. 

"  And  the  seventh  angel  sounded,  and  there  were  great  voices 
in  heaven,  saying.  The  kingdoms  of  this  world  are  become  the 
kingdom  of  our  Lord,  and  of  his  Christ,  and  he  shall  reign  forev- 
er and  ever."*  Here  it  is  asserted,  that  under  the  seventh  trump- 
et, which  contains  all  the  events  from  the  time  of  its  sounding,  to 
the  end  of  the  world,  all  the  nations  and  kingdoms  in  this  world 
shall  become  one  kingdom,  under  Christ,  and  shall  be  wholly 
swallowed  up  in  this  kingdom,  wliich  shall  not  be  succeeded  or 
give  place  to  any  other  kingdom  ;  but  shall  stand  forever.  It 
shall  continue  the  only  kingdom  on  earth  to  the  end  of  the  world, 
and  exist  forever  in  heaven.  Which  is  perfectly  agreeable  to 
many  other  prophecies  wiiich  have  been  mentioned.  The  mean- 
ing is  not,  that  this  event  shall  follow  immediately  upon  the 
sounding  of  the  seventh  trumpet  :  but  that  this  is  comprehended 
in  the  events  of  this  trumpet,  to  which  all  the  preceding  have 
respect,  and  in  which  they  shall  issue,  as  the  most  important  and 
glorious  event,  to  which  all  the  inhabitants  of  heaven  were  at- 
tending, and  in  the  prospect  of  which  they  had  peculiar  joy. 

The  same  event  is  celebrated  in  heaven,  as  having  actually 
faken  place,  in  the  former  part  of  the  nineteenth  chapter.  "  And 

*  Rev.  xi.  15. 


Sect.  I.  jYot  yet  Fulfilled.  4S5- 

I  heard  as  it  were  the  voice  of  a  £j;reat  multitude,  and  as  the  voice 
of  many  waiers,  and  as  the  voice  of  mii^hty  thunderings,  saying. 
Hallelujah!  for  the  Lord  God  omnipotent  reigneth  :  Let  us  be 
gl.td  and  rejoice,  and  give  honour  to  him  ;  for  the  marriage  of 
the  Lamb  is  Cv)me,  and  his  wife  liath  made  herself  ready.  And 
to  her  was  granted,  that  slie  should  be  arrayed  in  fine  linen,  clean 
and  white  :  For  the  tine  linen  is  tl)e  righteousness  of  saints.  And 
he  said  unto  me,  Write,  Blessed  are  they  who  are  called  unto  the 
marriage  supperof  the  Lamb  And  he  saith  unto  me,  Tliese  are 
the  true  saymgs  of  God."  Here  the  Lord  Jesus  Christ  is  repre- 
sented as  reigning,  as  he  never  had  done  before  ;  which  is  the 
same  event  which  is  so  often  predicted  in  the  Psalms,  and  by  the 
Prophets,  especially  by  Daniel,  by  the  Lord's  reigning,  that  is 
Christ.  And  which  is  mentioned  and  celebrated  in  the  tenth 
chapter  ;  and  in  the  twentieth  chapter  :  "  And  I  saw  thrones,  and 
they  sat  upon  them,  and  judgment  was  given  unto  them,  and 
they  lived  and  reigned  with  Christ  a  thousand  years."  By  the 
bride  having  made  herself  ready,  and  being  arrayed  in  fine  linen, 
clean  and  white,  is  meant  the  eminent  degree  of  holiness  and  mor- 
al beauty,  to  which  the  church  will  arrive  at  that  day,  in  the  Mil- 
lennial state.  'Ihis  is  represented  as  taking  place  upon  the  fall 
of  Antichrist,  and  the  great  whore,  the  false  idolatrous  church  of 
Rome.  And  it  succeeds  the  overthrow  of  Satan's  kingdom  in  the 
world,  and  not  only  the  destruction  of  the  Roman  empire  utider 
Antichrist,  but  of  all  the  nations  of  wicked  men  ;  which  is  de- 
scribed in  the  sixteenth  chapter,  verse  seventeenth,  &c. 

And  the  same  event  is  again  represented  in  the  latter  part  of 
the  nineteenth  chapter,  and  in  the  beginning  of  the  twentieth. 
"  And  I  saw  heaven  opened,  and  behold,  a  white  horse  :  And  he 
that  sat  upon  him  was  called  faithful  and  true,  and  in  righteous- 
ness he  doth  judge  and  make  war."  From  the  following  descrip- 
tion it  appears,  that  this  person  is  Jesus  Christ  prepared,  and  go- 
ing forth  to  destroy  his  enemies  on  earth.  And  an  angel  is  seen 
standing  in  the  sun,  in  the  most  conspicuous  place,  calling  with  a 
loud  voice  upon  all  the  fowls  of  the  air  to  come  "  to  the  supper  of 
the  great  God,  to  eat  the  flesh  of  kings  and  captains,  Sec.  and  the 
flesh  oi  all  men,  both  free  and  bond,  both  small  and  great.  And 
he  saw  the  beast  and  the  kings  of  the  earth,  and  their  armies 
gathered  together,  to  make  war  against  him  that  sat  on  the  horse, 
and  against  his  army."  And  the  beast  and  false  prophet  were 
destroyed  by  him  ;  and  the  remnant  of  those  who  joined  with 
the  beast  and  were  enemies  to  Christ,  were  slain  by  him.  This 
battle,  and  the  destruction  of  the  enemies  of  Christ,  does  not  fol- 
low in  time,  and  is  not  to  take  place  after  the  events  mentioned 
in  the  first  part  of  this  chapter,  viz.  tiie  joy  and  praise  in  heaven, 
upon  the  reigning  of  Christ  on  earth,  and  the  bride,  the  Lamb's' 
wife,  making  herself  ready,  Sec.  but  is  a  repeated  and  more  par- 
ticular representation  of  what  is  to  precede  that  happy  event, 
which  had  been  before  mentioned  in  the  sixteenth  chapter,  from 
the  thirteenth  verse  to  the  end  of  it.      There  the  kings  of  the 


436  Profihecks  of  the  Millennium,  Sect.  I. 

earth,  and  the  whole  world,  are  said  to  be  gathered  together  to 
battle  ;  "  The  battle  of  the  great  day  of  God  Almighty."  So 
here  "  The  beast  and  the  kings  of  the  earth,  and  their  armies,  are 
gathered  together  to  make,  war  against  him  that  sat  on  the  horse," 
And  there  the  battle  is  described  as  coming  on,  upon  the  pouring 
out  of  the  seventh  vial,  and  great  Babylon,  which  is  the  same  with 
the  beast,  and  the  false  prophet,  and  all  the  enemies  of  Christ,  are 
destroyed  in  battle.  Which  is  exactly  parallel  with  the  war  and 
battle  of  which  there  is  a  more  particular  description  in  the  nine- 
teenth chapter,  and  must  be  one  and  the  same  event.  This  is  con- 
firmed by  what  immediaiely  follows  this  destruction  of  the  ene- 
mies of  Christ,  in  the  beginning  of  the  twentieth  chapter,  which,  as 
has  beenobserved,  is  the  same  event  vv'ith  that  described  in  the  nine- 
teenth chapter  by  the  marriage  of  the  Lamb,  whose  bride,  that  is  the 
church,  was  made  ready  and  arrayed  in  fine  linen,  clean  and  white. 
A  more  particular  and  remarkable  description  of  this  same  thmg, 
in  the  twentieth  chapter,  is  in  the  following  words. 

"  And  I  saw  an  angel  come  down  from  heaven,  having  the  key 
of  the  bottomless  pit,  and  a  great  chain  in  his  hand.  And  he  laid 
hold  on  the  dragon,  that  old  serpent,  which  is  the  devil  and  Satan, 
and  bound  him  a  thousand  years,  and  cast  him  into  the  bottom- 
less pit,  and  shut  him  up,  and  set  a  seal  upon  him,  that  he  should 
deceive  the  nations  no  more,  till  the  thousaad  years  should  be  ful- 
filled :  And  after  that,  he  must  be  loosed  a  little  season.  And  I 
saw  thrones,  and  they  sat  upon  them,  and  judgment  was  given 
unto  them.  And  I  saw  the  souls  of  them  that  were  beheaded  for 
the  witness  of  Jesus,  and  for  the  word  of  God,  and  which  had  not 
worshipped  the  beast,  neither  his  image,  neither  had  received  his 
mark  upon  their  foreheads,  or  in  their  hands  :  And  they  lived 
and  reigned  with  Christ  a  thousand  years.  But  the  rest  of  the 
dead  lived  not  again  until  the  thousand  years  were  finished. 
This  is  the  first  resurrection.  Blessed  and  holy  is  he  that  hath 
part  in  the  first  resurrection.  On  such  the  second  death  hath  no 
power  ;  but  they  siiall  be  priests  of  God,  and  of  Christ,  and  shall 
reign  with  him  a  thousand    years." 

A  particular  explanation  of  this  passage  of  scripture  will  be 
attempted  in  the  next  section.  That  it  does  express  and  con- 
firm the  truth  which  is  contained  in  the  numerous  prophecies 
which  have  been  mentioned,  and  which  is  set  up  to  be  proved  in 
this  section,  the  following  observations  will  show. 

I.  This  event  here  predicted,  is  to  take  place  after  the  over- 
throw of  the  Roman  antichristian  kingdom,  and  the  destruction 
of  all  the  enemies  of  Christ  and  his  church  on  earth.  This  is 
evident  from  the  account  of  the  destruction  of  these  in  the 
prophecy  immediately  preceding  these  words,  and  upon  which 
the  glorious  scene  opened  in  this  passage,  is  to  take  place.  And 
tiie  same  is  predicted  in  the  last  part  of  the  sixteenth  chapter,  as 
has  been  shown.  This  is  agreeable  to  the  prophecies  of  the 
same  event,  in  the  Psalms,  and  by  Daniel,  and  others,  viz.  that 
the  time  of  the  reitrn  of  Ciirist,  and  of  the  saints  on  earth,  shall 


Sect.  J.  Mi  yet  FulJUkeL  43/ 

succeed  the  destruction  of  the  wicked,  and  the  total  overthrow  ol 
all  the  preceding  kingdoms  and  powers  in  the  world,  which  has 
been  from  time  to  time  observed  upon  them,  when  they  were 
transcribed.  And  in  this  very  passage,  Satan  himself  is  repre- 
sented as  bound,  and  cast  out  of  the  earth,  and  shut  up  in  the  bot- 
tomless pit,  antecedent  to  the  reign  of  Clirisi,  and  his  followers 
in  the  world  ;  which  necessarily  implies  the  total  ruin  of  his 
cause  and  kingdom  on  earth,  and  the  extirpation  of  all  the  wicked 
who  are  his  childrtn  and  servants.  Therefore,  the  time  liere 
predicted  is  not  yet  corne. 

2.  All  tiiis  is  to  take  place  before  the  end  of  the  world,  and 
the  day  of  judgment.  This  is  very  evident  and  certain,  smce  it 
is  said,  that  when  this  happy  time  of  a  thousand  years  is  ended, 
Satan  shall  be  loosed  out  of  his  prison,  and  shall  go  out  to 
deceive  the  nations  which  are  in  the  four  quarters  of  the  earth  : 
And  then,  after  this,  Christ  is  represented  as  coming  to  judg- 
ment, of  which  there  is  a  particular  account  ;  and  of  the  final  and 
eternal  destruction  of  all  his  enemies. 

3.  Christ  is  here  said  to  reign,  and  his  saints  to  reign  with 
him,  which,  without  any  doubt,  is  the  same  event,  and  the  same 
period,  which  is  foretold  by  Daniel  and  other  Prophets,  as  a 
most  happy  and  joyful  time,  when  that  nation  and  those  men  who 
will  not  serve  Jesus  Christ,  shall  be  destroyed  ;  and  there  shall 
be  given  to  him  dominion  and  glory,  and  a  kingdom,  that  all 
people,  nations,  and  languages  should  serve  him.  And  the  king- 
dom and  dominion,  and  the  greatness  of  the  kingdom  under  the 
whole  heaven,  shall  be  given  to  the  saints  of  the  Most  High,  and 
all  dominions  shall  serve  him.  And  the  extent  and  universality 
of  the  kingdom  of  Christ,  and  of  those  who  reign  with  him,  as 
including  all  nations  and  all  men,  is  supposed  and  implied  in  his 
binding  Satan,  and  casting  him  out,  "  that  he  should  deceive  the 
na'ions  no  more.,  till  the  thousand  years  should  be  fulfilled." 
Satan  is  said  to  deceive  the  whole  world.*  And  when  he  is  cast 
out  of  the  whole  world,  Jesus  Christ  and  his  people  will  take 
possession  of  it.  and  reign  in  all  the  earth. 

4.  Christ  and  his  people  are  to  reign  on  earth  a  thousand 
YEARS. t  Ail  have  not  been  agreed  in  the  length  of  time  denoted 
here  by  a  thousand  years.  Some  have  supposed  that  a  thousand 
years  is  used  indefinitely,  not  to  express  any  precise  number  of 
years,  but  a  great  number  of  years  or  a  long  time  But  this 
cannot  reasonably  be  admitted,  as  the  sense  of  the  expression 
here,  since  this  precise  number  of  years,  is  mentioned  six  times 
in  this  passage,  which  appears  inconsistent  with  its  being  used  in 
such  an  indefinite,  vague  sense.  And  besides,  there  is  nothing  ill 
the  connection  here,  or  in  the  nature  or  circumstances  of  the 
case,  to  lead  any  one  to  understand  this  number,  as  put  indefinitely. 

There  are  others  who  suppose,  that  these  are  to  be  understood 
to  be  a  thousand  prophetical  years,  that  is,  as  many  years  as  there 
VOL.     II.  5o 

*  Rev.  xii.  9.      f  Hence  this  time  is  called  tbe  Mii.i.i5ssiww,  which 
gnifies  a  thousand  years. 


43 &  Profiheciea  of  the  Millennitan,  Sect.  I. 

are  days  in  a  thousand  literal  years,  a  day  being  put  for  a  year. — 
According  to  this  way  of  reckoning,  a  thousand  years  are  put  for 
three  hundred  and  sixty  thousand  years  ;  for  in  that  age,  a  year 
Avas  reckoned  to  consist  of  three  hundred  and  sixty  days.  It  is 
said,  that  in  this  booli  of  Revelation,  a  day  is  constantly  put  for  a 
year.  A  thousand,  two  hundred  and  sixty  days,  mean  so  many 
years,  and  forty  two  months,  mean  as  many  years,  as  there  are 
days  in  so  many  months,  reckoning  thirty  days  to  each  month,  as 
they  then  did  ;  which  therefore  amount  to  the  same  number  of 
years,  i.  e.  one  thousand,  two  hundred  and  sixty  years.  And  a 
time  and  times,  and  half  a  time,  i.  e.  three  years  and  an  half, 
mean  as  many  years  as  there  are  days  in  three  years  and  an  half; 
which  are  just  as  many  as  there  are  in  forty  two  months  ;  that  is, 
one  thousand,  two  hundred  and  sixty  years.  It  is  therefore  con- 
cluded, that  these  thousand  years  must  be  understood  in  the  same 
way  ;  that  is,  that  a  day  is  put  for  a  year  ;  which  will  amount  to 
three  hundred  and  sixty  thousand  years. 

It  is  acknowledged  that  this  supposition  is  supported  by  some 
colour  of  argument  and  plausibility  :  But  there  are  objections  to 
it,  some  of  which  will  be  mentioned. 

1.  It  does  by  no  means  follow  that  these  are  prophetical  years, 
in  the  sense  mentioned,  because  a  day  is  put  for  a  year,  in  other 
places  in  this  prophecy.  There  may  be  reasons  for  putting  a  day 
for  a  year,  in  other  instances  ;  and  yet  there  be  no  reason  for  pul- 
ing a  thousand  years  for  as  many  years  as  there  are  days  in  a 
thousand  years,  in  this  instance  ;  and  therefore  no  reason  for  un- 
derstanding them  so.  And  a  day  is  not  put  for  a  year  in  every 
other  instance  in  this  book.  The  dead  bodies  of  the  two  witness- 
es are  said  to  lie  in  the  street  of  the  city,  three  days  and  an  half,* 
which  do  not  mean  three  years  and  an  half,  as  no  event  respect- 
ing them  can  be  made  consistent  with  such  a  meaning, 

2,  The  number,  a  thousand  years,  being  repeated  so  many 
times  in  one  short  paragraph,  seems  to  be  a  reason  that  it  \%  to 
be  understood  literally,  for  just  so  many  years,  and  not  so  many 
prophetical  years.  Especially,  as  there  is  nothing  in  this  case 
to  lead  us  to  understand  it  in  the  latter  sense  ;  but  it  may  as 
consistently  v/ith  every  thing  in  this  book,  and  this  prophecy  in 
particular,  and  more  so,  as  will  be  now  observed,  be  understood 
literally.  And  it  is  farther  to  be  observed,  that  there  is  no 
instance  in  this  book,  or  in  the  whole  Bible,  where  a  precise 
number  is  so  often  repeated  in  the  same  words,  that  is  not  to  be 
understood  literally. 

3.  It  seems  to  be  out  of  all  proper  proportion,  to  suppose  there 
will  be  so  long  a  time  as  three  hundred  and  sixty  thousand  years 
of  prosperity  and  happiness,  and  of  great  and  universal  holiness 
in  this  world,  the  habitation  of  an  apostate,  sinful  race  of  men  ; 
and  but  six  ti|iousand  years  of  evil  times.  And  this  does  not  ap- 
pear consisteyt  with  this  world  being  represented  as  an  evil  worlds 
as  it  is  in  the  Bcripture:  Or  with  its  being  cursed  in  consequence 

*  Rev.  xi.  9. 


Sect.  I.  uYot  yet  Fulfilled.  439 

of  man's  rebellion.  One  thousand  years  may  be  an  exception 
out  of  seven  tliousand,  in  Avhich  the  curse  may  be  mitigated,  and 
in  a  great  measure  removed  ;  and  yet,  on  the  whole, or  the  whole 
taken  together,  it  may  be  considered  and  called,  an  evil  and  ac- 
cursed world,  for  man's  sake.  But  if  there  were  to  be  only  six 
thousand  years  of  evil  and  the  curse,  and  three  hundred  and  sixty 
thousand  years  of  good  and  a  blessing,  it  would  not,  on  the  whole, 
be  an  evil  or  cursed,  but  a  happy  and  blessed  world. 

4.  It  has  been  observed,  that  the  natural  world  is  evidently  a 
designed  type  or  shadow  of  the  moral  world,  especially  of  tlie  re- 
demption by  Christ.  And  that  creating  it  in  six  days,  and  then 
resting  on  the  seventh,  is  designed  to  be  a  type  of  bringing  the 
moral  world  in  the  work  of  redemption,  to  a  state  of  rest  ;  that 
there  are  to  be  six  thousand  years  in  which  every  thing  with  re- 
spect to  redemption  and  the  kingdom  of  Chi'ist,  is  to  be  done  and 
prepared,  for  a  seventh  thousand  years  of  peace  and  rest,  and  joy 
in  this  glorious  work.  And  it  will  be  shown  in  the  sequel,  that 
there  are  institutions  in  the  Mosaic  ritual,  which  point  out  the 
same  thing.  The  Apostle  Peter  seems  to  allude  to  this,  when 
speaking  of  the  coming  of  Christ,  and  the  end  of  the  world.  "  But 
beloved,  be  not  ignorant  of  this  one  thing,  that  one  day  is  with  the 
Lord  as  a  thousand  years,  and  a  thousand  years  as  one  day.  The 
Lord  is  not  slack  concerning  his  promise  ;  but  the  day  of  the 
Lord  will  come  as  a  thief  in  the  night,"  £cc.*  Hence  the  con- 
stant revolution  of  weeks,  consisting  of  seven  days,  is  an  emblem 
of  the  revolution  of  time,  which  will  come  to  an  end,  when  the 
world  has  existed  seven  thousand  years.  And  there  has  been  a 
tradition  among  both  Jews  and  Christians,  agreeable  to  this  sen- 
timent, f — Now,  this  sentiment  and  tradition  suppose,  that  the 
thousand  years  of  the  Millennium  is  but  one  literal  thousand 
years,  or  the  seventh  part  of  the  time  in  which  the  world  is  to 
stand.  And  as  far  as  there  is  any  weight  in  them,  oppose  and 
overthrow  the  notion  that  the  world  will  not  come  to  an  end,  till 
it  has  existed  three  hundred  and  sixty  thousand  years,  after  the 
Millennium  shall  begin. 

5.  All  the  ends  of  such  a  day  of  peace  and  prosperity,  of  victory, 
triumph  and  salvation  to  the  church  on  earth,  and  of  the  so  much 
celebrated  reign  of  Christ  with  his  saints,  in  this  world,  will  be 
fully  answered  in  a  literal  thousand  years,  so  far  as  it  can  be 

*  2  Peter  iii.  8,  9,  10. 
f  "  There  is  an  old  tradition  both  among  Jews  and  Christians,  that  rt 
the  end  of  six  thousand  years,  the  Messiah  shall  come,  and  tiie  world  shall 
be  renewed,  the  reign  of  the  wicked  one  shall  cease,  and  the  reigTi  of  the 
saints  upon  earth  sliall  begin."  Newton's  Dissertations  on  the  Prophe- 
cies. Vol.  1.  Page  490. — And  again.  Vol.  III.  Page  410. — "  According 
to  tradition,  these  thousand  years  of  the  reign  of  Christ  and  the  saints, 
will  be  the  seventh  millennary  of  the  world  ;  for  as  God  created  the  world 
In  six  days,  and  rested  on  the  seventh,  so  the  world,  it  is  argued,  will  con- 
tinue six  thousand  years,  and  the  seventh  thousand  will  be  the  great  sab- 
batism,  or  holy  rest,  to  the  people  of  God  :  One  day  being  nuith  the  Lord  as 
Q  thousand  years,  and  a  thousand  years  as  one  day."— -2  Peter  iii.  8. 


440  Prophecies    of  the  Millennium,  Sect.  I. 

learned  what  they  arc  from  scripture  ;  or  man  can  conceive  them 
to  be  ;  as  much  and  as  fully  answered,  as  they  could  be  in  hun- 
dreds of  thousands  of  years,  or  in  any  supposed  length  of  time. 

Satan  will  be  as  much  defeated,  and  his  kingdom  and  interest 
wholly  destroyed  in  the  world  ;  the  cause  of  wickedness,  and  evil 
men,  will  be  entirely  ruined  and  lost,  and  they  all  banislied  from 
the  earth.  The  wisdom,  power,  grace,  truth  and  faithfulness  of 
Christ  will  have  a  proper  and  glorious  manifestation,  by  intro- 
ducing such  a  state,  and  continuing  it  as  long  as  is  most  for  his 
glory,  and  the  best  good  of  his  church,  though  it  shall  cominue 
but  a  thousand  years.  The  church  may  have  all  the  reward  and 
enjoyment  m  that  time,  that  it  is  proper  or  desirable  that  it  should 
have  on  earth  ;  and  it  may  be  wisesi  and  best,  then  to  take  it  io 
a  more  perfect,  happy  and  glorious  state  in  heaven.  A  thousar.d 
years  will  be  time  enough  for  Christ  to  show  what  he  can  do,  m 
bringing  good  out  of  evil,  and  vindicating  his  cause  and  churc!'., 
and  triumphing  gloriously  overall  opposition  from  earth  and  hell, 
and  filling  the  world  with  his  powerful  presence  and  kingdom, 
■with  the  knowledge  of  the  glory  of  the  Lord  ;  with  holiness  and 
happiness.  There  will  be  full  opportunity  in  this  time,  to  show 
and  demonstrate,  from  fact  and  abundant  experience,  what  is  the 
nature,  beauty  and  excellence  of  Christianity  ;  that  it  is  exactly 
suited  to  form  the  world  into  a  state  of  love,  union  and  happiness  ; 
and  that  all  the  preceding  evils  among  mankind  have  been  chiefiy 
owing  to  ignorance  or  neglect  of  Christ,  and  the  true  spirit  of 
Christianity,  and  opposition  to  those  in  life  or  heart,  or  both.  And 
this  will  be  time  enough  to  show,  thai  all  means  are  ineffectual 
to  reclaim  man  from  sin  ;  and  that  this  can  be  effected  by  noth- 
ing but  the  Spirit  of  God,  poured  down  in  plentiful  effusions  ;  and 
to  give  a  sample  and  foretaste  of  the  beauty,  happiness  and  glory 
of  the  holy  society  and  redeemed  church  in  heaven. 

And  in  this  thousand  years  the  work  of  redemption,  and  salva- 
tion, may  be  fully  accomplished  in  the  utmost  extent  and  glory 
of  It.  In  this  time,  in  which  the  world  will  be  soon  filled  with 
real  christians,  and  continue  full,  by  constant  propagation,  to  sup- 
ply the  place  of  those  who  will  leave  the  world  ;  there  will  be 
many  thousands  born  and  live  on  earth,  to  each  one  that  had  been 
born  and  lived  in  the  preceding  six  thousand  years.  So  that  if 
they  who  shall  be  born  in  that  thousand  years,  shall  be  all,  or 
most  of  them,  saved,  as  they  will  be,  there  will,  on  the  whole,  be 
many  thousands  of  mankind  saved,  to  one  that  shall  be  lost.* 

The  only  end  that  can  be  imagined  would  be  answered  by  pro- 
tracting this  lime  of  the  prosperity  of  the  church  in  this  world,  is, 
that  greater  numbers  of  mankind  might  exist,  and  be  saved.  But 
that  this  is  really  desirable  or  best,  all  things  considered,  there  is 
not  the  least  evidence.  A  desire  that  more  of  mankind  should  be 
saved  than  will  be  saved,  in  a  thousand  years  of  the  prevalence  of 
holiness  and  salvation,  in  all  the  families  of  the  earth,  never  could 
be  satisfied  :  For  though  three  hundred  and  sixty  thousand  years 

♦  See  Bellamy's  Sermon  on  the  Millennium. 


Sect.  1.  Mt  yet  Fulfilled,  44 1 

should  be  added,  and  all  should  be  saved  who  lived  in  thai  time  ; 
still,  for  the  same  reason  that  this  is  desired,  it  will  be  equally  de- 
sirable, and  more  so,  that  the  lime  of  salvation  should  be  length- 
ened out  yet  longer  ;  and  so  on  without  end.  This  reason  for 
making  the  time  longer,  that  more  may  be  saved,  cannot  cease  ; 
and  a  desire  of  more  time,  on  this  ground,  or  for  this  reason,  is 
like  the  four  thintrs  which  Solomon  mentions  as  never  satisfied, 
and  say  not  it  is  enough.  It  is  most  wise  and  best,  that  a  certain 
number  and  proportion  of  mankind  should  be  saved  :  And  God 
only  knows  what  this  number  is,  how  great,  and  what  pro[)ortion 
it  bears  to  the  whole  human  race.  And  no  man  has  any  reason 
to  thmk,  that  this  number  will  not  be  completed  within  a  literal 
thousand  years,  after  the  Millennium  commences.  Nor  can 
there  be  the  least  evidence  from  any  quarter,  that  it  will  not,  un- 
less there  be  evidence  that  the  Millennium  contains  a  longer 
time;  which  is  the  question  under  consideration.  And  it  is  sup- 
posed that  no  evidence  of  this  has  yet  been  produced,  or  can  be 
at  present  :  And  it  is  certain,  that  the  salvation  of  more  of  man- 
kind, were  the  time  to  be  longer,  is  no  reason  why  it  should  be 
longer.  But  this  will  be  best,  and  most  infallibly  decided  by  the 
event  which  will  take  place  in  due  season  :  Which  perhaps  can- 
not be  determined  with  certainty  noAV,  or  so  that  all  shall  be  satis- 
fied and  agreed  in  the  matter.  And  it  may  not  be  wise  to  be  very 
confident  on  either  side  of  the  question. 

The  evidence  has  now  been  produced  from  scripture,  that 
there  is  a  time  coming,  in  which  the  cause  of  Christ  shall  prevail 
in  this  world  ;  and  his  kingdom  spread  and  fill  the  earth,  as  it 
has  never  yet  done  ;  in  which  time,  the  church  and  people  of 
Christ  shall  come  to  a  state  of  peace  and  prosperity  ;  when  the 
kingdom  of  Satan  shall  be  utterly  destroyed  ;  and  all  wicked  men 
shall  be  put  down,  and  cast  out  of  the  earth,  and  there  shall  be 
none  to  destroy,  hurt  or  oppose  the  truth  and  ways  of  Christ,  or 
hib  people  :  and  this  happy,  glorious  day  shall  last  a  thousand 
years. 

This  is  foretold,  not  by  one  single  prophecy,  but  is  repeatedly 
and  abundantly  mentioned  in  the  sacred,  prophetic  writings,  and 
represented  by  a  variety  of  strong  expressions,  and  by  different 
similitudes,  and  in  figurative  language  :  and  yet  all  perfectly 
agree  to  point  out  the  same  thing.  And  there  are  many  proph- 
ecies of  the  same  event,  by  Isaiah,  and  in  other  parts  of  the  Bible, 
which  have  not  been  particularly  mentioned. 

Nothing  has  yet  taken  place  in  favour  of  the  church  of  Christ, 
and  in  opposition  to  his  enemies,  which  is  in  any  measure  an- 
swerable to  these  predictions.  By  far  the  greater  part  of  man- 
kind have  been  in  a  state  of  ignorance  of  Christianity,  or  of  oppo- 
sition to  it,  ever  since  the  gospel  has  been  preached  to  men  ;  and 
Satan  has  had  a  greater  and  stronger  kingdom  on  earth,  than 
Christ,  most  of  the  time  since  his  ascension.  And  sin,  and  real 
opposition  to  Christ,  in  principle  and  practice,  have  abounded  in 
every  age,  even  among  nominal  christians.     The  overthrow  of 


442  Profihecies  of  the  Millennium^  Sect.  I. 

the  Jews  by  the  Romans,  and  the  consequent  spread  of  Christian- 
ity among  the  Oeniiles,  were  events  favourable  to  the  church  of 
Christ,  and  were  a  pledge  and  type  of  what  he  will  yet  do,  in 
overthrowing  his  enemies  and  delivering  his  church,  in  the  latter 
days.  And  so  was  the  overthrow  of  heathen  Rome,  and  the  spread 
and  prevalence  of  Christianity  through  all  the  Roman  empire,  in 
the  days  of  the  emperor  Constantine,  in  the  fourth  century.  But 
this  was  of  short  continuance,  and  within  twenty  years  the  church 
fell  into  a  state  of  great  calamity,  by  divisions,  contentions  and 
heresies  ;  and  the  empire  was  involved  in  confusion  and  war. 
And  from  that  time  to  this,  the  church  has  been  in  a  low,  afflicted 
state.  The  many  promises  made  to  Israel  by  the  prophets,  of 
restoration  to  a  long  abiding  state  of  obedience,  holiness  and  pros- 
perity, have  not  been  in  any  measure  fulfilled  to  that  nation,  nor 
to  the  church,  including  Jews  and  Gentiles,  represented  and  typ- 
ified by  Israel,  Jerusalem,  Mount  Zion,  &c.  If  such  a  day  of 
prosperity  of  the  church  of  Christ,  comprehending  Jews  and 
Gentiles,  and  all  nations,  were  not  yet  to  come,  great  part  of  the 
prophecies  in  the  Bible  could  have  but  a  very  low  and  little  mean- 
ing, and  would  be  in  a  great  measure,  if  not  wholly,  useless  : 
Whereas,  if  they  be  understood  according  to  the  most  natural, 
plain  import  of  them,  they  open  a  most  pleasing,  wonderful 
scene,  suited  to  support  and  animate  the  christian,  and  fill  him 
with  gratitude  and  joy,  on  the  agreeable  prospect. 

It  appears  reasonable  and  desirable,  that  Jesus  Christ,  who  suf- 
fered shame  and  reproach  in  this  world,  and  was  condemned  and 
put  to  death  as  a  malefactor,  by  men,  should  have  this  reproach 
wiped  off  in  the  sight  of  all  men,  and  that  the  cause  in  which  he 
suffered  and  died,  should  prevail  and  be  victorious  in  this  same 
world,  where  he  suffered  and  died  :  that  he  should,  agreeably  to 
ancient  prophecies,  be  here  on  earth,  "  Exalted  and  extolled,  and 
be  very  high.  As  many  were  astonished  at  him  (his  visage  was 
so  marred  more  than  any  man,  and  his  form  more  than  the 
sons  of  men)  so  shall  he  sprinkle  many  nations,  and  kings  shall 
shut  their  mouths  at  him  :  for  that  which  had  not  been  told  them 
shall  they  see  ;  and  that  which  they  had  not  heard,  shall  they  con- 
sider. He  shall  see  of  the  travail  of  his  soul,  and  shall  be  satis- 
fied. He  shall  divide  the  spoil  with  the  strong  ;  because  he  hath 
poured  out  his  soul  unto  death  ;  and  was  numbered  with  the 
transgressors."* 

And  it  appears  very  desirable  that  the  enemies  of  Christ  and 
his  church  should  meet  with  disappointment,  be  defeated  and 
confounded  in  this  world,  and  that  the  reproach  which  has  been 
cast  upon  the  church  should  be  removed  :  that  the  church  should 
put  on  her  beautiful  garments,  and  shine  in  the  true  beauties  of 
Christianity  :  that  it  should  be  seen  from  experiment  in  this 
world,  what  Christianity  is,  when  acted  out,  according  to  the  true 
nature  and  spirit  of  it  ;  and  that  this,  and  this  only,  can  render 
men  and  society  happy  in  this  state.     All  this  is  therefore  prc- 

*  Isaiah,  hi.  13,  14,  15.         liii.  11,  12. 


Sect.  I.  JVb/  yet  Fulfilled.   .  443 

dieted  and  promised.  "  Behold,  at  that  time  I  will  undo  all  that 
afflict  thee,  and  I  will  save  her  that  halteth,  and  gather  her  that 
was  driven  out,  and  I  will  get  them  praise  and  fame  in  every  land, 
where  they  have  been  put  to  shame  ;  for  I  will  make  you  a 
name  and  a  praise  among  all  people  of  the  earth."* 

One  reason  why  this  day  of  salvation  is  delayed  so  long  after 
the  death  and  resurrection  of  Christ,  doubtless  is,  that  there  may 
be  proper  and  full  opportunity  to  discover  the  depravity  and 
wickedness  of  man,  and  the  insufficiency  of  all  means  that  can  be 
used,  or  methods  taken,  to  bring  men  to  repentance,  and  a  cor- 
dial submission  to  Christ,  unless  accompanied  by  the  special,  om- 
nipotent influences  of  the  Holy  Spirit,  to  renew  their  hearts  :  and 
clearly  to  manifest  the  natural  enmity  in  the  hearts  of  mankind 
against  Christ,  and  the  truths  of  the  gospel,  and  their  strong  dispo- 
sition, and  unconquerable  by  all  possible  external  means  and  ad- 
vantages, to  oppose,  and  pervert  the  gospel,  and  abuse  it  to  the 
worst  purposes  ;  that  it  may  appear  in  the  most  clear  and  strik- 
ing light,  how  greatly  and  wholly  depraved,  and  utterly  lost,  men 
are,  unless  they  be  saved  by  the  washing  of  regeneration,  and  the 
renewing  of  tlie  Holy  Ghost ;  and  that  the  whole  praise  and  glory 
of  the  salvation  of  every  one,  may  be  ascribed  to  the  sovereign 
grace  of  Christ,  and  man  be  forever  abased.  When  God  has  suf- 
ficiently tried  men,  and  used  a  variety  of  the  most  proper  and 
powerful  means  to  bring  the  world  to  repentance,  and  all  has  prov- 
ed in  vain,  he  will  then  pour  out  his  spirit  upon  all,  and  renew  their 
hearts,  and  converts  will  spring  up  as  grass  after  showers  of 
ram  ;  and  the  obstinacy  of  man,  and  the  power  and  sovereign 
grace  of  Christ,  will  be  acknowledged  by  all  ;  and  that  men  are 
saved,  not  by  human  might  or  power,  but  by  the  Spirit  of  the 
Lord-t 

And  it  appears  proper  and  wise,  that  this  day  of  prosperity  and 
salvation  should  be  in  the  latter  end  of  the  world,  in  the  last 
times,  as  this  is  suited  to  excite  and  support  the  faith  and  pa- 
tience of  christians,  who  live  in  the  preceding  dark  and  evil 
limes  ;  and  to  encourage  and  animate  them  to  faithfulness  and 
constancy,  in  following  Christ,  and  adherence  to  his  cause,  in  the 
midst  of  temptations  and  trials  ;  and  this  use  is  made  of  it  in  the 
scripture,  especially  in  the  book  of  Revelation.  And  this  is  suit- 
ed -to  excite  the  prayers  of  christians  in  all  the  preceding  ages  of 
darkness,  affliction  and  suffering,  and  the  prevalence  of  sin,  and 
Satan,  for  the  coming  and  kingdom  of  Christ  ;  which  he  has  pre- 
scribed as  the  first  and  most  important  petition  in  the  pattern  of 
prayer  which  he  has  given.  "  Our  Father,  who  art  in  heaven, 
hallowed  be  thy  name.  Thy  kingdom  come.  Thy  will  be  done 
in  earth  as  it  is  in  heaven."  Daniel  was  excited  and  encouraged 
to  fast  and  pray  for  the  deliverance  of  the  people  of  God,  from 
their  affliction  and  distress  in  their  captivity,  by  finding  that  th":i 
was  foretold  and  promised  by  Jeren\iah  the  Prophet. t      And  this 

*  Zeph.  iii.  19,  20.        f  Zech.  iv.  6.     Rom.  5.5.  32.     1  Co:-.  i.Cl. 
±  Dan.  ix.  2,  3,  4. 


444  The  Millennium  State ^  Sbct.   If. 

has  actually  excited  christians  to  pray  for  this  event,  in  all  ages 
of  the  church  ;  and  doubtless  they  will  be  awakened  and  stirred 
up  to  pray  mure  t]jenerally,  constantly,  and  fervently  for  this  im-  " 
portant,  glorious  event,  as  the  approach  of  it  is  found  by  prophe- 
cy to  be  nearer  :  And  it  will  be  introduced  in  answer  to  the  prayers 
of  thousands  and  millions,  who  have  been,  and  who  will  yet  be,  cry- 
ing toGod  night  and  day;  resolving  not  to  keep  silence,  or  give  him 
any  rest,  till  he  establish,  and  till  he  make  Jerusalem  a  praise  in 
the  earth.*  For  he  will  be  inquired  offer  this  by  his  church  and 
people,  to  do  it  for  them."t 


SECTION  11. 

In  which  it  is  considered^  in  -what  the  Alillennium  will  consist^  and 
what  will  be  the  peculiar  hafi/iine-'is  and  glory  of  that  rfay,  accord- 
i7ig  to  Scripture. 

THERE  have  been,  and  still  are,  very  different  opinions,  re- 
specting the  Millennium,  and  the  events  which  will  take  place  in 
that  day  ;  which  are  grounded  chiefly  on  the  six  first  verses  in 
the  twentieth  chapter  of  the  Revelation,  which  passage  has  been 
brought  into  view,  in  the  preceding;  section  ;  but  is  to  be  more 
particularly  considered  m  this. 

Some  have  supposed,  that  this  passage  is  to  be  taken  literally, 
as  importing  that  at  that  time,  Jesus  Christ  will  come  in  his  hu- 
man nature,  from  heaven  to  earth  ;  and  set  his  kingdom  up  here, 
and  reign  visibly,  and  personally,  and  with  distinguished  glory 
on  earth.  And  that  the  bodies  of  the  martyrs,  and  other  eminent 
christians,  will  then  be  raised  from  the  dead,  in  which  they  shall 
live  and  reign  with  Christ  here  on  earth,  a  thousand  years.  And 
some  suppose,  that  all  the  saints,  the  true  friends  to  God  and 
Christ,  who  have  lived  before  that  time,  will  then  be  raised  from 
the  dead,  and  live  on  earth  perfectly  holy^,  during  this  thousand 
years.  And  this  they  suppose  is  meant  by  the  first  resurrec- 
tion. Those  who  agree  in  general  in  this  notion  of  the  Millenni- 
um, differ  with  respect  to  many  circumstances,  which  it  is  need- 
less to  mention  here. 

Others  have  understood  this  paragraph  of  scripture  in  a  fig- 
urative sense.  That  by  this  reign  of  Christ  on  earth,  is  not 
meant  his  coming  from  heaven  to  earth,  in  his  human,  visible 
nature  ;  but  his  taking  to  himself  his  power  and  utterly  over- 
throwing the  kingdom  of  Satan,  and  setting  up  his  own  kingdom 
in  all  the  world,  which  before  this  had  been  confined  to  very 
narrow  bounds  ;  and  subduing  all  hearts  to  a  willing  subjection, 
and  thus  reigning  over  all  men,  who  shall  then  be  in  the  world, 
and  live  in  that  thousand  years.  And  by  "  The  souls  of  them 
which  were  beheaded  for  the  witness  of  Jesus,  and  for  the  word 
©f  God,  and  which  had  not  worshipped  the  beast,  neither  his  im- 

*  Isai,  Ix.li  6,  7-  f  Ezek.  xxxvi.  37. 


Sect.  II.  Particularly  described.  445 

age,  neither  had  received  his  mark  upon  their  foreheads,  or  in 
their  hands,"  living  again  and  reigning  with  Christ  a  thousand 
years,  they  suppose,  is  not  meant  a  Hteral  resurrection,  or  the 
resurrection  of  their  bodies,  which  is  not  asserted  here,  as  there 
is  nothing  said  of  their  bodies,  or  of  their  being  raised  to  hfe  : 
But  th.U  they  shall  live  again  and  reign  with  Christ,  in  the  reviv- 
al, prosperity,  reign  and  triumph  of  that  cause  and  interest  in 
which  they  lived,  and  for  the  promotion  of  which  they  died  ;  and 
in  whose  death,  the  cause  seemed  in  a  measure,  and  for  a  lime, 
to  die  and  be  lost.  And  they  shall  live  again  in  their  successors, 
who  shall  arise  and  stand  up  with  tiie  same  spirit,  and  in  tlie  same 
cause,  in  which  they  lived  and  died,  and  fill  the  world  and  reign 
with  Christ  a  thousand  years,  agrteable  to  ancient  prophecies. 
"  The  meek  shall  inherit  the  earth.  And  the  kingdom  and  do- 
minion, and  the  greatness  of  the  kingdom  under  the  whole 
heaven,  shall  be  given  to  the  people  of  the  saints  of  the  Most 
High  ;  whose  kingdom  is  an  everlastiuij  kingdom,  and  all  do- 
minions shall  serve  him."  And  they  suppose,  that  this  revival 
of  the  truths  and  cause  of  Christ,  by  the  numerous  inhabitants 
of  the  earth,  rising  up  to  a  new  and  holy  life,  and  filling  the 
world  with  holiness  and  happiness,  is  that  which  is  here  called 
ihc  Jirst  resurrection,  in  distmclion  from  the  second,  which  will 
consist  in  the  resurrection  of  the  body  ;  whereas  this  is  a  spirit- 
ual resurrection  ;  a  resurrection  of  the  truths  and  cause  of  Christ, 
•which  had  been  in  a  great  degree,  dead  and  lost  ;  and  a  resur- 
rection of  the  souls  of  men,  by  the  renovation  of  the  Holy 
Ghost. 

That  this  important  passage  of  scripture  is  to  be  understood  in 
the  figurative  sense,  last  mentioned,  is  very  probable,  if  not  cer- 
tain. And  the  following  considerations  are  thought  sufficient  to 
support  it. 

1 .  Most,  if  not  all  the  prophecies  in  this  book,  are  delivered 
in  figurative  language,  referring  to  types  and  events  recorded  in 
the  Old  Testament  ;  and  in  imitation  of  the  language  of  the 
ancient  prophets.  And  this  was  proper  and  even  necessary  in 
the  best  manner  to  answer  the  ends  of  prophecy,  as  might  easily 
be  shown,  were  it  necessary.  The  first  part  of  this  passage,  all 
must  allow,  is  figurative,  Satan  cannot  be  bound  with  a  literal, 
material  chain.  The  key,  the  great  chain,  and  the  seal,  cannot 
be  understood  literally.  The  whole  is  a  figure,  and  can  mean  no 
more  than  that  when  the  time  of  the  Millennium  arrives,  or  rath- 
er previous  to  it,  Jesus  Christ  will  lay  effectual  restraints  on  Sa- 
tan, so  that  his  powerful  and  prevailing  influence  by  which  he  has 
before  deceived  and  destroyed  a  great  part  of  mankind,  shall  be 
wholly  taken  from  him,  for  a  thousand  years.  And  it  is  most  nat- 
ural to  understand  the  other  part  of  the  description  of  this  remai'k- 
able  event  to  be  represented  in  the  same  figurative  language  ; 
as  the  whole  is  a  representation  of  one  scene  ;  especially,  since 
no  reason  can  be  given  why  it  should  not  be  understood  so  :  And 

VOL.    II.  57 


446  The  Millennium  StatCy  Sbct.  II. 

there  are  reasons  against  taking  it  in  a  literal  sense,  which  will 
be  mentioned  in  the  following  particulars. 

2.  To  suppose  that  Christ  shall  come  in  his  human  nature  to 
this  earth,  and  live  here  in  his  whole  person  visibly  a  thousand 
years-  before  the  day  of  judgment,  appears  to  be  contrary  to  sev- 
eral passages  of  scripture. 

The  coming  of  Christ,  and  his  appearing  at  the  day  of  judg- 
ment in  his  human  nature,  is  said  to  be  his  second  appearance, 
ansuering  to  his  first  appearance  in  his  human  nature  on  earth, 
from  his  birth  to  his  ascension  into  heaven,  which  was  past. 
'*  And  as  it  is  appointed  unto  men  once  to  die,  but  after  this  the 
judgment  :  So  Christ  was  once  offered  to  bear  the  sins  of  ma- 
ny ;  and  unto  them  who  look  for  him  shall  he  appear  the  second 
time^  without  sin,  unto  salvation."*  The  appearance  here  spoken 
of,  is  the  appearance  of  Christ  at  the  day  of  judgment,  to  com- 
plete the  salvation  of  his  church.  This  could  not  be  his  appear- 
ing the  second  time,  were  he  thus  to  appear,  and  be  bodily 
present  in  his  human  nature  on  earth,  in  the  time  of  the  Millen- 
nium, which  is  to  take  place  before  the  day  of  judgment.  The 
eoming  of  Christ  does  not  always  intend  his  coming  visibly  in 
his  human  nature  ;  but  he  is  said  to  come,  when  he  destroyed 
the  temple  and  nation  of  the  Jews,  and  appeared  in  favour  of  his 
church.  So  his  destruction  of  heathen  Rome,  and  delivering  his 
church  from  that  persecuting  power,  was  an  instance  of  his  com- 
ing. And  he  will,  in  the  same  way,  come  to  destroy  antichrist, 
and  the  kingdom  of  Satan  in  the  world,  and  mtroduce  the  Mil- 
lennium ;  and  in  these  instances,  and  others,  he  may  be  said  to 
appear.  But  his  coming  to  judgment,  and  appearing  to  com- 
plete the  final  destruction  of  all  his  enemies,  and  to  perfect  the 
.salvation  of  his  chuvch,  is  his  last  coming  and  appearance.  And 
though  this  will  not  be  his  second  appearance  and  coming,  in  the 
sense  now  mentioned-  and  with  reference  to  those  instances  of  his 
eommg  ;  yet,  as  he  will  then  come  and  appear  visibly  in  his  hu- 
man nature  ;  this  will  be  his  second  coming  and  appearance  in 
this  way  and  manner,  having  never  appeared  on  earth  in  his  hu- 
man nature  more  than  once  before,  or  since  his  first  ascension  to 
heaven,  after  his  incarnation.  Therefore,  when  the  final  judg- 
ment shall  take  place,  Christ  is  represented  as  being  revealed, 
and  coming  from  heaven,  and  this  is  often  called,  by  way  of  em- 
inence, his  apiiearing  ;  meaning  his  appearing  and  coming  from 
heaven  in  visible  splendour  and  glory,  in  his  whole  person,  in 
both  natures,  divine  and  human.  But  if  he  were  here  on  earth, 
visible  in  his  human  nature,  and  reigning  in  his  glorified  body, 
during  the  Millennium  ;  he  would  be  already  hei'e  to  attend  the 
last  judgment,  and  he  could  not  be  properly  said  to  come  from 
heaven,  and  to  be  revealed  from  heaven,  because  this  was  done  a 
thousand  years  before.  Therefore  that  Christ  should  come  from 
heiven,  and  appear  and  reign  in  i)is  human  nature  and  presence 
before  the  day  of  judgment,  seems  to  be  contrary  to  the  following 
scriptures:   "  For  the  Lord    himself  shall   descend  from  heaven 

*  Heb.  ix,  27,  28, 


■Shot.  II.  J^articiilarly  described.  447 

"with  a  shout,  with  the  voice  of  the  archangel,  and  with  the  trump 
of  God  :  And  the  dead  in  Christ  shall  rise  first.  When  the 
Lord  Jesus  shall  be  revialrdfrom  /leaven,  with  his  mighty  angels 
in  flaming  fire,  taking  vengeance  on  them  that  know  not  God, 
&c.  When  he  .shall  come  to  be  glorified  in  his  saints."*  This 
is  evidently  his  appearing  the  second  lime,  for  the  salvation  of  all 
Ihem  that  look  for  him  :  but  were  he  on  earth  before  this,  in  the 
human  nature,  durmg  the  time  of  the  Millennium,  how  could  lie 
be  said  to  be  revealed,  to  descend  and  come  from  heaven  to  judge 
the  world  ? 

3.  As  it  seems  to  be  contrary  to  the  above  mentioned  scrip- 
tures to  suppose  that  Christ  will  appear  on  earth,  and  reign  a 
thousand  years  in  his  human  nature  ;  so  it  appears  contrary  to 
all  reason.  Jesus  Christ  is  now  on  the  throne  of  the  universe, 
having  all  power  in  heaven  and  earth  given  to  him  as  God-man, 
and  Redeemer,  being  made  head  over  all  things  to  the  church. 
He  is  in  the  most  proper,  agreeable,  and  convenient  situation  to 
govern  the  world,  and  take  care  of  his  church.  It  does  not  ap- 
pear agreeable  to  his  station  and  office,  as  king  and  head  over  all 
things,  for  him  to  descend  in  the  human  nature,  and  erect  a 
throne  on  earth  ;  which,  so  far  as  can  be  conceived,  would  be  no 
advantage  to  his  pc^-son,  design  and  work  ;  but  very  much  to  the 
contrary.  He  is  gone  to  heaven  in  the  human  nature,  that  he 
might  reign  there,  till  his  enemies  are  made  his  footstool,  and  all 
things  shall  be  subdued  under  him.  And  his  church  on  earth 
will  enjoy  him  to  as  great  a  degree,  and  as  much  .advantage,  as 
if  he  were  personally  on  earth  in  the  human  nature,  and  more  ; 
and  will  have  as  great  enjoyment  of  his  presence.  He  is  now  in 
the  best  situation  to  be  adored  and  worshipped  by  his  church  on 
earth.  Though  they  now  do  not  see  him,  yet  believing  and  lov- 
ing hira,  they  rejoice  with  joy  unspeakable  and  full  ot  glory. 
And  it  would  not  tend  to  increase  this  faith,  love  and  joy,  to  have 
him  come  from  heaven,  and  live  in  some  place  on  earth,  in  his 
human  nature  ;  but  the  contrary  :  For  but  few,  compared  with 
the  whole  inliabitants  of  the  world,  could  have  access  to  him,  or 
see  him  more  than  they  now  do.  And  when  the  human  nature 
is  in  heaven,  all  may  equally  have  access  to  iiim,  love  and  wor- 
ship him.  His  churcli  and  kingdom  on  earth  will  be  as  happy, 
splendid  and  glorious,  as  if  he  were  on  earth,  as  he  is  now  m 
heaven,  and  much  more  so  ;  for  these  will  consist  in  his  spiritu- 
al presence  and  influence,  which  may  be  as  great,  while  his  hu- 
man nature  is  in  heaven,  as  if  it  were  on  earth  ;  and  in  their  ho- 
ly conformity  to  Christ,  which  would  not  be  increased  by  his'be- 
ing  in  that  sense  on  earth.  It  hence  appears  in  no  respect  ad- 
vantageous or  desirable,  but  the  contrary,  that  Jesus  Christ 
should  come  personally  in  tlie  human  nature  from  heaven  to 
earth,  to  reign  here  with  his  church,  or  that  he  should  thus  ap- 
pear, till  he  shall  come  to  judgment.  It  is  therefore  unreasona- 
ble to  expect  or  suppose  he  will  thus  come,  unless  it  were  ex- 
jPressly  asserted  in  scripture,  which  it  certainly  is  not  ;  but  there 

•  1  Thess.  iv-  1&;  2  Thess.  i.  7,  8,  10. 


448  2he  Millennium  State,  Sect.  II. 

are  some,   if  not  many  passages,   which  seem  to  be  inconsistent 
with  it. 

It  may  be  proper  to  observe  here,  that  the  question  respecting 
the  manner  in  which  Christ  will  reign  on  earth  in  the  Millen- 
nium, has  no  concern  with  the  question  concerning  the  literal  or 
figurative  meaning  of  this  passage,  as  the  former  does  not  depend 
upon  the  latter  :  For  no  man  will  suppose,  that  Christ's  reigning 
on  earth,  is  to  be  understood  in  a  figurative  sense.  If  he  shall 
reign  on  earth  in  the  hearts  of  men,  by  their  voluntary  subjection 
to  l)im,  he  will  reign  as  literally,  as  if  he  wtre  present  on  earth  in 
his  humanity.  The  question,  whether  this  passage  is  to  be  un- 
derstood literally  or  figuratively,  respects  the  souU  of  them  that 
were  beheaded  for  the  witness  of  Jesus,  Sec.  their  living  and 
reigning  with  Christ  a  thousand  years.  This  therefore  leads  to 
other  observations. 

4.  The  Apostle  Paul  in  his  writings  does  not  appear  to  expect 
to  have  his  body  raised  from  the  dead  to  live  here  on  earth  again, 
after  he  died  ;  or  say  any  thing  to  lead  the  christians  of  this  day 
to  expect  any  such  thing,  but  the  contrary. 

He  says,  "  It  is  appointed  unto  man  once  to  die,  but  after  this 
the  judgment  :"  And  leads  christians  to  look  forward  to  the  sec- 
ond coming  of  Christ,  when  he  will  come  to  judgment,  as  the 
next  great  event  that  will  immediately  respect  them  ;  which 
seems  to  be  inconsistent  with  the  saints  having  their  bodies  rais- 
ed, and  living'm  this  world  again,  a  thousand  years  before  the  day 
of  judgment.  He  addresses  christians  m  the  following  words, 
"  If  ye  then^De  risen  with  Christ,  seek  those  things  which  are 
a!)ove,  where  Christ  sitteth  on  the  right  hand  of  God.  Set  your 
affection  on  things  above,  not  on  things  on  earth.  For  ye  are 
dead,  and  your  life  is  hid  with  Christ  in  God.  When  Christ, 
wiio  is  our  life,  shall  appear,  then  shall  ye  also  appear  with  him  in 
glory."*  He  directs  them  to  expect  and  seek  enjoyment  in 
heaven  where  Christ  is  ;  and  not  to  expect  that  he  will  leave  his 
throne  there,  till  he  shall  appear  the  second  time,  to  receive  his 
saints  to  glory  in  heaven.  For  appearing  with  Christ  in  glory, 
means,  appearing  with  him  in  heaven,  as  that  is  the  place  of  glo- 
ry, where  the  redeemed  are  brought  to  be  glorified,  to  be  where 
Christ  is,  to  behold  his  glory.  The  Apostle  Peter,  speaking  of 
the  dissolution  of  the  heavens  and  earth,  says,  "  Nevertheless  we, 
according  to  his  promise,  look  for  new  heavens  and  a  new 
earth,  wherein  dwelleth  righteousness."t  Some  have  supposed, 
that  this  is  the  Millennial  state,  which  shall  take  place  after  the 
general  conflagration,  by  which  the  earth  will  be  renewed  :  in 
which  a  perfectly  holy  and  happy  state  shall  commence,  to  which 
all  the  saints  who  had  died  shall  be  raised,  Sec.  But  such  a  no- 
tion cannot  be  reconciled  to  other  passages  of  scripture,  in  which, 
as  has  been  observed,  the  Millennium  is  represented  as  taking 
place  before  the  general  conflagration  and  the  day  of  judgment. 
And  alter  these  are  over,  and  the  wicked  are   cast  into   endless 

»  Col.  iii.  1,  2,  3,  4.  12  Pet.  iil,  13. 


Sect.   II.  Particularhj  described.  44-9 

punishment,*  the  Apostle  John  says,  "  And  I  saw  a  new  licitven 
and  a  new  earth  :  For  tlie  first  heaven  and  the  first  earth  were 
passed  away  ;  and  there  v/as  no  more  sea."t  By  whicli  the 
heavenly  slate  is  chiefly  if  not  wholly  meant,  where  redemption 
and  the  church  will  be  perfected.  By  the  new  heaven  and  new 
earth,  is  meant  the  work  of  redemption,  or  tlie  church  redeemed 
by  Christ.  This  is  the  new  creation  infinitely  superior  to  the  0I5I 
creation,  the  natural  world,  and  more  important,  excellent  and 
durable  ;  of  which  the  latter  is  a  fiunt  type  or  shadow. 

The  renovation  of  the  hearts  of  men,  by  the  Spirit  of  God,  by 
Avhich  they  become  true  christians,  is  in  scripture  called  a  new 
creature,  or  as  the  original  words  y,m  KTim;  may  as  well  be  ren- 
dered, a  neiv  creation.  ''  Tlierefore,  li  any  man  be  in  Christ,  lie 
is  a  new  creature  :  Old  things  are  past  away,  behold,  all  tilings 
are  become  new."|  "  For  in  Christ  Jesus,  neither  circumcision 
availeth  any  thing,  nor  uncircumcision,  but  a  new  creature."|i— 
Therefore,  every  true  member  of  the  churcii  belongs  to  the  new 
creation,  v.xv-X  is  purl  of  it  ;  and  this  new  creation  of  the  new  heav- 
en and  new  earth,  goes  on  and  makes  advances,  as  the  church  is 
enlar'^ed  and  rises  to  a  state  of  greater  prosperity,  and  proceeds 
towards  perfection. 

Tiie  new  heavens,  and  new  earth,  the  I'edeemed  church  of 
Chi'.st  will  be  brought  to  a  very  happy  and  glorious  state  in  the 
Millennium,  and  greater  advantages  will  be  made  then  in  this 
new  creation,  than  were  ever  made  before.  Therefore,  to  this 
event,  the  lollowing  prophecy  of  Isaiah  does  chiefly  refer,  if  not 
wholly.  ''  For  behold,  I  create  new  heavens,  and  a  new  earth. 
Atid  the  former  shall  not  be  remembered,  nor  come  into  mind. 
But  be  you  glad  and  rejoice  forever,  in  that  which  I  create  :  For 
behold,  I  create  Jerusalem  a  rejoicing,  and  her  people  a  joy."§ 
It  appears  from  the  preceding  and  following  context,  that  this 
prophecy  refers  to  the  Millennium,  in  which  the  new  creation, 
the  church  of  Christ,  will  come  to  the  most  perfect  and  happy 
state  to  which  it  will  be  brought  in  this  world  ;  from  which  it  will 
pass  to  a  perfect  slate,  and  be  completely  finished,  after  the  gen- 
eral resurrection  and  judgment.  Then  the  old  creation,  the 
heavens  and  the  earth  shall  pass  away,  and  be  burnt  up,  and  the 
new  creation  shall  be  finished,  and  brought  to  a  most  perfect, 
beautiful,  happy  and  glorious  state.  To  the  new  heaven  and 
new  earth,  thus  completed,  wherein  that  righteousness  or  true 
holiness,  which  is  the  beauty,  happiness  and  glory  of  the  new 
creation,  will  dwell.)  i.  e.  continue  and  flourish  forever,  the 
apostles  Peter  and  John  have  chief  reference  in  their  words, 
which  have  been  transcribed  above. 

5.  It  does  not  appear  desiral)le,  or  to  be  any  advantage  to  the 
departed  saints,  or  to  the  church  of  Christ  on  earth,  to  have  the 
bodies  of  all  who  have  died  before  the  Millennium,  raised  from 
their  graves,  and  come  to  live  a  thousand  years  in  this  world, 
before  the  general   resurrection.     They  are  now  perfectly  holy 

•  Rev.  20.  -j-  Chap.  sxi.  1.  +2  Cor.  v.  12. 

II  Gal.  vi.  15.  §  Chap.  Iv.  17, 18. 


45'j  The  Millennium  State ^  Sect.  II. 

and  happy  ;  and  so  far  as  can  be  conceived,  it  would  be  no  addi- 
tion, but  a  diminution  to  their  happiness,  to  come  and  live  in  this 
world,  in  the  body,  to  eat  and  drink,  and  partake  of  the  enjoy- 
ments of  the  world.  This  would  be  a  degradation,  which  on  no 
account  can  be  desirable  to  the  spirits  of  the  just,  now  made  per- 
fect in  heaven.  And  it  would  be  no  advance  in  the  work  of 
redemption,  which  is  then  to  be  carried  on  in  a  greater  degree, 
than  ever  before.  Nor  would  this  be  any  advantaged  to  the 
church,  in  that  happy  state,  to  which  it  will  then  be  brought  ; 
but  the  contrary,  as  they  would  take  up  that  room  in  tiie  world, 
which  will  be  then  wanted  for  those  wh<>  will  be  born  in  that  day. 
And  the  spirits  of  the  just  could  not  know  or  enjoy  so  much  of 
the  prosperity  and  happiness  of  the  ciiurch,  in  the  salvation  of 
men,  were  they  to  live  in  ixtdies  on  eanh,  in  that  time  Tlie  in- 
habitants of  heaven  have  a  more  particular  and  extensive  knowl- 
edge of  what  takes  pi  ice  in  favour  oF  tne  church  on  earth,  than 
any  in  this  w^orld  have,  or  than  th^y  could  have,  vverc  they  to 
Kome  and  live  here.  Th'-y  know  of  every  conversion  that  takes 
place  in  this  world  ;  and  they  must  have  tiie  knowledge  of  tue 
state  of  the  church  on  earth,  and  of  every  event  which  comes  to 
pass  in  favour  of  it,  and  see  the  whole  of  its  prosperity.  Ahd 
they  have  great  joy  in  every  thing  of  this  kind,  "  There  is  joy 
in  heaven,  in  presence  of  the  angels  of  God,  over  one  sinner  liiat 
repenteth."  How  greatly  will  the  happiness  and  joy  m  heaven 
be  increased,  when  all  the  inhabitants  of  the  world  shall  be  con- 
verted to  Christ,  and  the  church  of  Christ  shall  fill  the  earth,  and 
appear  in  the  beauty  of  holmess  I  Agreeable  to  tnis,  the  inhabit- 
ants of  heaven  are  represented  as  greatly  rejoicing  in  the  pros- 
perity of  the  church  on  eanh,  and  the  overthrow  of  all  her  ene- 
mies. "  Rejoice  over  her,  thou  heaven,  and  ye  holy  apostles  and 
prophets  ;  for  God  bath  avenged  you  on  her.  And  I  heard  a 
great  voice  of  much  people  in  heaven,  saying,  Hallelujah  :  salva- 
tion, and  glory,  and  honour,  and  power  unto  the  Lord  our  God  ; 
for  he  hath  judged  the  great  whore,  kc.  Let  us  be  glad  and  re- 
joice, and  give  honour  to  him  ;  tor  the  marriage  of  the  Lamb  is 
come,  and  his  wife  hath  made  herself  ready."* — Surely  none  will 
desire  to  leave  that  place  of  knowledge,  light  and  joy,  and  come 
aTld  be  confined  in  the  body  in  this  world,  which  will  be  darkness, 
and  solitary,  compared  with  that  :  Such  a  change  of  place  could 
be  no  privilege  or  reward  :  but  rather  a  calamity.  Therefore, 
it  is  not  to  be  believed,  unless  it  be  plainly,  and  in  express  words 
revealed  ;  which,  it  is  presumed,  it  is  not.  This  leads  to  anoth- 
er observation. 

6.  There  is  nothing  expressly  said  of  the  resurrection  of  the 
body  in  this  passage.  The  Apostle  John  saw  the  souls  of  them 
which  v/erc  beheaded  for  the  witness  of  Jesus,  &c.  and  they  lived 
and  reigned  with  Christ.  The  resurrection  of  the  body,  is  no 
where  expressed  in  scripture,  by  the  soul's  living.  And  as  there 
is  nothing  said  of  the  body,  and  he  only  saw  their  souls  to  live, 
this  does  not  appear  to  be  a  proper  expression,  to  denote  the 
*  Rev.  xviii.  20.      xix.  1 — ?. 


Sect.  II.  Particularly  described.  45  S 

resurrection  of  the  body,  and  their  living  in  that.  This  there- 
fore does  not  seem  to  be  the  natural  meaninii;  of  the  words;  and 
certainly  is  not  the  nccesftary  meaning.  We  are  therefore  war- 
ranted to  look  for  another  me^^ning.  and  to  acquiesce  in  it,  if  one 
can  be  found,  which  is  more  easy  and  natural,  and  more  agreea- 
ble to  the  whole  passage,  and  to  the  scripture  in  general.  There- 
fore, 

7.  The  most  easy  and  probable  meaning  is,  that  the  souls  of 
the  martyrs,  and  all  the  taithful  followers  of  Christ,  who  have 
lived  in  the  world,  and  have  died  before  the  Millennium  shall 
commence,  shall  revive  and  live  agam,  in  their  successors,  who 
shall  rise  up  in  the  same  spirit,  ai)d  in  the  same  character,  in 
which  they  lived  and  died  ;  and  in  the  revival  and  flourishing  of 
that  cause  which  they  espoused,  and  spent  their  lives  in  promot- 
ing it,  which  cause  shall  appear  to  be  almost  lost  and  dead, 
previous  to  the  introduction  of  that  glorious  day.  This  is  there- 
fore a  spiritual  resurrection,  by  which  all  the  inhabitants  of  the 
world  will  be  made  spiritually  alive,  where  spiritual  death  before 
had  reigned  ;  and  they  shall  appear  in  the  spirit  and  power  of 
those  martyrs  and  holy  men,  who  had  before  lived  in  the  world, 
and  who  shall  live  again,  in  these  their  successors,  and  in  the  revi- 
val of  their  cause,  and  in  the  resurrection  of  the  church,  front 
the  very  low  state,  in  which  it  had  been  before  the  Millenniumj 
to  a  state  of  great  prosperity  and  glory. 

This  is  agreeable  to  the  way  of  representing  things  in  scrip- 
ture, in  other  instances.  John  the  Baptist  was  Elijah,  because  he 
rose  in  the  spirit  of  Elijah,  and  promoted  the  same  cause  in 
which  Elijah  lived  and  died  ;  and  Elijah  revived  and  lived  in 
John  the  Baptist,  because  he  went  before  Christ,  in  the  spirit  and 
power  of  Elijah  *  Therefore  Christ  says  of  John,  "  This  is 
Elijah  who  was  to  conie."t 

It  is  also  to  be  observed,  that  the  revival  and  restoration  of  the 
church  to  a  state  of  prosperity,  from  a  dark,  low  state,  is  repre- 
sented by  a  resurrection  to  life,  or  as  life  from  the  dead.  "  Thy 
dead  men  shall  live,  together  with  my  dead  body  shall  they  arise  ; 
awake  and  sing,  ye  that  dwell  in  the  dust ;  for  thy  dew  is  as  the 
dew  of  herbs,  and  the  earth  shall  cast  out  the  dead."^:  In  the 
thirty  seventh  chapter  of  Ezckiel,  this  is  represented  by  bringing 
dry  bones  to  life  ;  and  from  them,  raising  up  a  very  great  army. 
This  is  a  metaphorical  or  figurative  resurrection.  "  Then  he 
said  unto  me,  son  of  man,  these  bones  are  the  whole  house  of 
Israel :  Behold,  they  say  our  bones  are  dried,  and  our  hope  is 
lost  ;  we  are  cut  off  for  our  parts.  Therefore,  prophecy  and  say 
unto  them,  Thus  saith  the  Lord  God,  Behold,  O  my  people,  I 
will  open  your  graves,  and  cause  you  to  come  up  out  of  your 
graves,  and  bring  you  into  the  land  of  Israel."  The  apostle 
Paul,  speaking  of  the  conversion  of  the  Jews  to  Christ,  at  the 
Millennium,  says  it  shall  be  as  ''  life  from  the  dead."§ 

In  the   Millennium,   there  will  be  a  spiritual  resurrection,  a 
Kesurrection   of   the  souls  of  the  whole  church  on  earth,  and  in 
•  Luke  i.  17.        f  Matt,  xi.  14.        +  Isa.xxvi.  19.        %  Rem,  xi  1^. 


452  The  Millennium  Slate,  Sect.  II. 

heaven.  All  nations  will  be  converted,  and  the  world  will  be 
filled  with  spiritual  life,  as  it  never  was  before  ;  and  this  will  be  a 
general  resurrection  of  the  souls  of  men.  This  was  represented 
in  the  returning  prodii^^al.  The  fether  says,  "  This  my  son  was 
dead,  and  is  alive."  And  the  apostle  Paul  speaks  of  christians  as 
raised  from  the  dead  to  life.  "  But  God,  who  is  rich  in  mercy, 
for  the  great  love  wherewith  he  loved  us,  even  when  we  were 
dead  in  sins,  hath  quickened  us  together  with  Christ."*  "  If  ye 
then  be  rise?i  with  Christ."!  And  this  will  be  a  most  remarkable 
resurrection  of  the  church  on  earth  from  a  low,  dark,  afflicted 
state,  to  a  state  of  great  life  and  joy.  It  will  be  multiplied  to  an 
exceeding  great  army,  which  will  cover  the  face  of  tlie  earth. 
And  heaven  will  in  a  sense  and  degree  come  down  to  earth  ; 
the  spirit  of  the  martyrs,  and  of  all  the  just  made  perfect,  will 
now  revive  and  appear  on  earth,  in  their  numerous  successors, 
and  the  joy  of  those  in  heaven  will  be  greatly  increased. 

This  is  the  first  resurrection,  in  which  all  they  who  have  a 
part  are  blessed  and  holy.  "Blessed  and  holy  is  he  who  hath 
part  in  the  first  resurrection  :  On  such  the  second  death  hath  no 
power."  It  is  implied  that  t/iey  only  are  blessed  and  holy,  who 
share  in  this  resurrection  ;  and  therefore  that  all  the  redeemed 
in  heaven  and  earth,  who  are  blessed  and  holy,  are  the  subjects 
of  it,  or  have  part  in  it.  All  who  have  been  or  shall  be  raised 
from  death  to  spiritual  life,  have  by  this,  a  part  in  this  first  resur- 
rection ;  and  they,  and  they  only,  shall  escape  the  second  death. 
This  is  a  farther  evidence  that  this  first  resurrection  is  a  spiritual 
resurrection,  a  resurrection  of  the  soul  ;  for  if  it  were  a  literal 
resurrection  of  the  body,  no  one  would  think  it  would  include  all 
the  hapjjy  aiid  holy,  all  that  shall  be  saved.  The  second  resur- 
rection is  to  be  the  resurrection  of  the  body,  in  which  all  shall 
have  part,  both  the  holy  and  the  unholy,  the  blessed  and  the  mis- 
erable ;  which  is  to  take  place  afrer  the  first  resurrection  is  over, 
and  the  Millennium  is  ended,  and  afier  the  rise  and  destruction 
of  Cog  and  Magog  ;  when  the  day  of  judgment  shall  come  on, 
of  which  there  is  an  account  in  the  latter  part  of  this  chapter. 
"  And  I  saw  the  dead,  small  and  great,  stand  before  God.  And 
the  sea  gave  up  the  dead  which  were  in  it  :  And  death  and  hell 
delivered  up  the  dead  which  were  in  them  :  And  they  were 
judged  every  man  according  to  their  works."  "  But  the  rest  of 
the  dead  lived  not  again  until  the  thousand  years  were  finished.'* 
The  rest  of  the  dead,  are  all  the  dead  which  have  no  part  in  the 
first  resurrection  ;  that  is,  are  not  holy,  and  partakers  of  spiritu- 
al life.  This  includes  all  the  wicked  who  shall  have  lived,  and 
shall  die  before  the  Millennium,  tiie  last  of  which  will  be  slain, 
and  swept  ofi"  the  earth  previous  to  the  Millennium,  and  in  order 
to  introduce  it,  of  which  there  is  a  representation  in  the  words 
immediately  preceding  the  passage  under  consideration.  "  And 
the  rest  were  slain  with  the  sword  of  him  that  sat  upon  the  horse, 
which  sword  proceeded  out  of  his  mouth,  and  all  the  fowls  were 
Slled   with   their  ilesh,"     In   our    translation,  it  is  the  remnant. 

i  *  Epb.  ii.4,  5.  i    Col.  iii.  1. 


Sect.  II.  FarUcutarly  described.  453 

It  is  the  same  word  in  the  original  '0<  MtvoU  which  is  trans- 
lated the  rest,  in  the  words  transcribed  above  ;  and  the  latter  seem 
to  have  reference  to  the  former.  The  rest  of  the  dead  are  the 
wicked  dead,  in  opposition  to  the  righteous,  who  lived  again  in 
their  successors,  who  take  possession  of  the  earth,  and  reign; 
and  in  the  revival  and  prosperity  of  their  cause,  and  the  king- 
dom of  which  they  are  members.  During  this  thousand  years,  the 
rest  of  the  dead,  all  the  aniichristian  party,  and  the  wicked  ene- 
mies of  Christ,  who  lived  and  died  in  the  cause  of  Satan,  do  not 
live  again  :  They  will  have  no  successors  on  earth,  who  shall 
rise  in  their  spirit,  and  espouse  and  promote  their  cause  ;  but 
this  will  be  wholly  run  down  and  lost,  till  the  thousand  years 
shall  be  ended  :  And  then  they  shall  live  again  a  short  time  in 
their  successors,  Gog  and  Magog,  who  shall  arise  in  their  spirit 
and  cause,  and  increase  and  prevail,  while  Satan  is  loosed  again 
for  a  little  season.  This  is  implied  in  the  words,  "  But  the  rest 
of  the  dead  lived  not  again,  until  the  thousand  years  were  finish- 
ed." It  is  supposed  that  they  will  live  again  then,  which  must 
be  during  the  time  in  which  Satan  shall  be  loosed  ;  for  the  gene- 
ral resurrection  of  the  bodies  will  not  be  till  this  is  ended. 
These  dead  will  live  then,  just  as  the  souls  of  ihe  martyrs,  and  all 
the  faithful  followers  of  Christ,  who  had  died,  will  live  in  the 
Millennium.* 

That  this  prophecy  respects  all  nations,  and  the  whole  of  man- 
kind who  shall  live  in  the  world  in  that  thousand  years,  is  evident, 
in  that  the  binding  of  Satan  respects  them  all.  "  That  he  should 
deceive  the  nations  no  more,  till  the  thousand  years  should  be 
fulfilled."  And  this  answers  to  a  prophecy  in  Isaiah.  "  And  he 
Will  destroy  in  this  mountain,  the  face  of  the  covering  cast  over 
all  /leo/ile,  and  the  vail  that  is  spread  over  all  nations.^'\  All  na- 
tions, the  world  of  mankind  therefore,  who  shall  then  live  on  the 
earth,  will  have  part  in  the  first  resurrection.  And  this  warrants 
the  application  of  all  the  prophecies  which  have  been  mentioned 
in  the  preceding  section,  and  others  of  the  same  tenor,  to  this 
time.  And  there  is  good  reason  to  believe,  that  this  prophecy 
in  the  first  six  verses  of  the  twentieth  chapter  ot  the  Revelations 
is  expressed  in  language  best  suited  to  answer  the  end  of  it,  if  it 
be  understood  as  it  has  been  now  explained.  The  meaning  is  as 
obvious  and  plain,  as  is  desirable  and  proper  that  of  prophecy 
should  be,  when  compared  with  other  prophecies.      And  it  is  in 


*  "  It  is  very  agreeable  to  the  design  and  connection  of  this  prophecy, 
to  understand  the  rest  of  the  dead,  who  lived  not  again  till  the  thousand 
years  were  finished,  of  the  rest  or  remnant,  viz.  of  those  who  were  slaia 
with  the  sword  of  him  that  sat  on  the  horse.  Thus  the  dead  church,  rais» 
ed  to  life,  and  living  and  reigning  for  a  thousand  years,  and  the  enemies 
•f  the  church  remaining  dead,  and  not  living  again  till  the  thousand  years 
were  finished,  will  exactly  agree  in  the  same  figurative  meaning.  This 
will  be  a  sense  consistent  with  the  resurrection  of  the  antichristian  party 
again,  for  a  little  season,  after  the  thousand  years  shall  be  finisheil.  Mr. 
Lowman's  Note  on  Rev.  xx,  5. 

t  Isaiah  sxv.  7. 
VOL.    II.  58 


454  The  Millennium  State,  Sect.  IL 

the  best  manner  suited  to  suppovt  and  comfoft  the  followers  of 
Christ,  who  live  before  that  time  ;  and  to  animate  them  to  faith- 
fulness, constancy  and  patience,  under  all  their  sufferings  in  this 
cause,  while  the  wicked  prosper  and  triumph,  and  Satan  reigns  in 
the  world,  which  is  one  special  end  of  this  revelation.  Here  they 
are  taught,  that  an  end  is  to  come  to  the  afflictions  of  the  church, 
and  to  the  triumph  of  all  her  enemies  ;  that  Satan's  kingdom  on 
earth  shall  come  to  an  end,  and  the  church  shall  rise  and  spread, 
and  fill  the  world  ;  that  the  cause  in  which  they  labour  and  suffer 
shall  be  victorious,  and  that  all  who  suffer  in  this  cause,  and  who 
are  faithful  to  Christ,  shall  live  to  see  this  happy,  glorious  day, 
and  have  a  large  share  in  it,  in  proportion  to  the  degree  and  length 
of  their  sufferings,  labours,  and  persevering  patience  and  fidelity, 
in  the  cause  of  Christ  and  his  church. 

The  way  is  now  prepared,  to  consider  and  show  more  particu- 
larly, in  what  the  happiness  and  glory  of  the  Millennium  will  con- 
sist ;  and  what  particular  circumstances  will  attend  the  church  at 
that  day  :  What  is  revealed  concerning  this  by  express  prophe- 
cies, and  what  is  implied  in  them,  or  may  be  deduced  as  conse- 
quences from  what  is  expressly  declared.  It  will  be  no  wonder  if 
some  mistakes  should  be  made  on  this  point  ;  but  it  is  hoped  if 
there  should  be  any,  they  will  not  be  very  hurtful  :  And  it  is  ap- 
prehended that  the  greatest  error  will  be  in  falling  short,  and  not 
coming  up  to  the  reality,  in  the  description  of  the  happiness  and 
glory  of  that  day  ;  for  doubtless,  our  ideas  of  these,  when  raised 
to  the  highest  of  which  we  are  at  present  capable,  fall  vastly  short 
of  the  truth.  There  is  good  reason  to  conclude,  however,  that 
the  church,  and  christians,  will  not  be  perfectly  holy  in  that  day  ; 
but  that  every  one  will  be  attended  with  a  degree  of  sinful  imper- 
fection, while  in  the  body,  however  great  may  be  his  attainments 
and  advantages  in  knowledge  and  holiness.  Doubtless  the  inspir- 
ed declarations,  that  "  There  is  no  man  which  sinneth  not — There 
is  not  a  just  man  upon  earth,  that  doeth  good  and  sinneth  not — 
That  if  any  who  professes  to  be  a  christian,  say  he  hath  no  sin, 
he  deceiveth  himself,  and  the  truth  is  not  in  him,"  will  remain 
true  to  the  end  of  the  world,  even  in  the  Millennium  ;  and  there 
will  be  no  perfection  on  this  side  heaven.  The  apostasy  which 
will  take  place  at  the  end  of  the  Millennium  can  be  better  ac- 
counted for,  on  the  supposition  that  the  saints  will  not  be  perfect 
in  that  time,  and  seems  to  suppose  it.  Though  they  may,  and 
doubtless  will,  have  vastly  higher  degrees  of  light  and  holiness, 
than  any  shall  have  before  that  time  ;  yet  they  will  be  far  from 
being  v/holly  without  sin. 

It  is  most  probable,  that  every  individual  person  who  shall  then 
live  wiil  be  a  real  christian  ;  and  all  will  doubtless  be  members  of 
the  church  in  tliat  day.  That  is  the  time  when  "  all  shall  know 
the  Lord,  from  the  least  to  the  greatest."  God  says  to  his  church, 
speaking  of  that  day,  "  Thy  people  also  shall  be  all  righteous."* 
"  Awake,  awake,  put  on  thy  strength ,  O  Zion,  put  on  thy  beauti- 

•  Isai.  Ix,  21. 


Sect.  II.  Farticuiarly  deacrii>ed.  -455 

ful  garments,  O  Jerusalem,  the  holy  city  :  For  henceforth  there 
shall  no  more  come  unto  thee  the  uncircumcised  and  the  un- 
clean."* 

The  following  things  will  take  place  in  the  Millennium  in  an 
eminent  degree,  as  they  never  did  before  ;  which  may  be  men- 
tioned as  generals,  including  many  particulars,  some  of  which 
will  be  afterwards  suggested. 

I.  That  will  be  a  time  of  eminent  holiness,  when  it  shall  be 
acted  out  by  all,  in  a  high  degree,  in  all  the  branches  of  it,  so  as  to 
appear  in  its  true  beauty,  and  the  happy  effecls  of  it.  This  Avill 
be  the  peculiar  glory,  and  the  source  of  the  happiness  of  the 
Millennium.  The  prophet  Zechariah,  speaking  of  that  day,  says, 
"  In  that  day,  shall  there  be  upon  the  bells  of  the  horses,  lioLi- 
MESS  UNTO  THE  LoRD  ;  and  the  pots  of  the  Lord's  house  shall 
be  like  the  bowls  before  the  altar.  Yea,  every  pot  in  Jerusalem 
and  in  Judah  shall  be  holiness  unto  the  Lord  of  hosts."!  In  these 
metaphorical  expressions,  is  declared  the  eminent  degree  of  holi- 
ness of  that  day,  which  will  consecrate  every  thing,  even  all  the 
utensils  and  the  common  business  and  enjoyments  of  life,  unto 
the  Lord. 

Holiness  consists  in  love  to  God,  and  to  man,  with  every  affec- 
tion and  exercise  implied  in  this,  which  being  expressed  and  act- 
ed cut,  appears  in  the^xercise  of  piety  towards  God,  in  every 
branch  of  it  ;  and  of  righteousness  and  goodness,  or  disinterested 
benevolence  towards  man,  including  ourselves.  This,  so  far  as  it 
shall  take  place,  will  banish  all  the  evils  which  have  existed  and 
prevailed  in  the  world  ;  and  becoming  universal,  and  rising  to  a 
high  and  eminent  degree  will  introduce  a  state  of  enjoyment  and 
happiness,  which  never  was  known  before  on  earth  ;  and  render 
it  a  resemblance  of  heaven  in  a  high  degree. 

This  will  be  effected  by  the  abundant  influences  of  the  Holy 
Spirit,  poured  down  on  men  more  universally,  and  in  more  con- 
stant and  plentiful  effusions,  than  ever  before  ;  for  all  holiness  in 
man,  is  the  effect  of  the  Holy  Spirit.  That  day  will  be,  in  a  pe- 
culiar sense,  the  disfiensation  of  the  Holy  i>/iiric,  when  he  will  ap- 
pear as  the  author  of  all  holiness,  by  whose  influence  alone  divine, 
revealed  truth,  and  all  religious  institutions  and  means,  become 
efficacious  and  salutary  ;  by  which  he  will  have  peculiar  honour, 
in  the  holiness  and  salvation  which  shall  then  take  place.  The 
prophecies  of  scripture  which  respect  the  Millennium,  represent 
it  in  this  light.  God,  speaking  by  Isaiah  of  that  time,  says,  "  I 
^vill  pour  water  upon  him  that  is  thirsty,  and  floods  upon  the  dry 
ground  :  I  will  pour  my  Spirit  upon  thy  seed,  and  my  blessing 
upon  thine  offspring.  And  they  shall  spring  up  as  among  the 
grass,  as  willows  by  the  water  courses."  And  the  same  time  and 
event  is  mentioned  as  the  effect  of  the  Holy  Spirit,  poured  out  up- 
on the  church.  "  Neither  will  I  hide  my  face  any  more  from 
them  :  For  I  have  poured  out  my  Spirit  upon  the  house  of  Israel, 
saith  the  Lord  God.":^  The  same  event  is  predicted  by  the  pro- 
*  Isaiah  Ui.  1.  f  Chap.  xiv.  20,  21.  t  Ezek.  xxxix.  29, 


456  The  Millennium  State^  SfiCT.  IK 

phet  Joel.  "  And  it  shall  come  to  pass  afterward,  that  I  will  pour 
out  my  Spirit  upon  all  flesh.  And  also  upon  the  servants,  and 
upon  the  handmaids  in  these  days,  will  I  pour  out  my  Spirit."* 
The  apostle  Peter  applies  this  passage  in  Joel  to  the  pouring  out 
of  the  Spirit  on  the  Apostles  and  others  on  the  day  of  Penticost  f 
But  this  prophecy  was  fulfilled  only  in  a  small  degree  then.  This 
was  but  the  beginning,  the  first  fruits,  Avhich  will  issue  in  that 
which  is  unspeakably  greater,  more  extensive  and  glorious  in  the 
days  of  the  Millennium,  to  which  this  prediction  has  chief  respect, 
and  when  it  will  have  the  full  and  most  complete  accomplish- 
ment. 

II.  There  will  be  a  great  increase  of  light  and  knowledge  to  a 
degree  vastly  beyond  what  has  been  before.  This  is  indeed  im- 
plied in  the  great  degree  of  holiness,  which  has  been  mentioned. 
For  knowledge,  mental  light,  and  holiness,  are  inseparably  con- 
nected ;  and  are,  in  some  respects,  the  same.  Holiness  is  true 
light  and  discerning,  so  far  as  it  depends  upon  a  right  taste,  and 
consists  in  it  ;  and  it  is  a  thirst  after  every  kind  and  degree  of 
useful  knowledge  ;  and  this  desire  and  thirst  for  knowledge  will 
be  great  and  strong,  in  proportion  to  the  degree  of  holiness  exer- 
cised :  And  forms  the  mind  to  constant  attention,  and  to  make 
swift  advances  in  understanding  and  knowledge  ;  and  becomes 
a  strong  guard  against  mistakes,  error  and  delusion.  Therefore, 
a  time  of  eminent  holiness  must  be  a  timeof  proportionably  great 
light  and  knowledge.  This  is  the  representation  which  the 
scripture  gives  of  that  time.  The  end  of  binding  Satan,  and  cast- 
ing him  into  the  bottondess  pit,  is  said  to  be,  "  That  he  should 
deceive  the  nations  no  more,  till  the  thousand  years  should  be 
fulfilled."  This  will  put  an  end  to  the  darkness,  and  multiplici- 
ty of  strong  delusions,  which  do  prevail,  and  will  prevail,  till  that 
time,  by  which  Satan  supports  and  promotes  his  interest  and 
kingdom  among  men.  Then  *'  the  face  of  the  covering  cast 
over  all  people,  and  the  veil  spread  over  all  nations,  shall  be  taken 
away  and  destroyed  :"|  '•  And  the  eyes  of  them  that  see,  shall 
not  be  dim  ;  and  the  ears  of  tht  m  that  hear,  shall  hearken.  The 
heart  also  of  the  rash,  shall  understand  knowledge,  and  the  tongue 
of  the  stammerers  shall  be  ready  to  speak  plainly. "|)  The  su- 
perior light  and  knowledge  of  that  duy  is  metaphorically  repre- 
sented in  the  following  words  :  "  Moreover,  the  light  of  the 
moon  shall  be  as  the  light  of  the  sun,  and  the  light  of  the  sun  shall 
be  seven  fold,  as  the  light  of  seven  days,  in  the  day  that  the  Loid 
bindeth  up  the  breach  of  his  people,  and  healcth  the  stroke  of 
their  wound. "§  In  that  day,  "  The  earth  shall  be  full  of  the 
knowledge  of  the  Lord,  as  the  waters  cover  the  sea."1[ 

The  holy  scriptures  will  then  be  attended  to  by  all,  and  studied 
with  care,  meekness,  humility  and  uprightness  of  heart,  earnest- 
ly desiring  to  understand  them,  and  know  the  truth  ;  and  the 
truths  they  contain  will  be  received  with  a  high  relish  and  delight : 

•  Joel  II.  28,  29.  f  Acts  il.  16,  &c.  i  Isa.i  xxv.  7. 

jl  Isaiali  xxxii.  2,4.        §  Isaiah  xxx.  26.        ^  Isaiah  xi.  9. 


H 


Sect.  II.  Particularly  described.  457 

And  the  Bible  will  be  much  better  understood,  than  eve?  before. 
Many  things  expressed  or  implied  in  the  scripture,  which  are 
now  overlooked  and  disre|;arded,  will  then  be  discovered,  and  ap- 
pear important  and  excellent  ;  and  those  thin£3;s  which  now  ap- 
pear intricate  and  unintelligible,  will  then  appear  plain  and  easy. 
Then  public  teachers  will  be  eminently  burning  and  shining 
lights  ;  apt  to  teach  ;  scribes  well  instructed  into  the  things  of 
thr  kingdom  of  heaven,  who  will  bring  out  of  their  treasures, 
things  new  and  old  :  and  the  hearers  will  be  all  attention,  and 
receive  the  truth  in  the  love  of  it,  into  honest  and  good  hearts  ; 
and  light  and  knowledge  will  constantly  increase.  The  conver- 
sation of  friends  and  neighbours,  when  they  meet,  will  be  full  of 
instruction,  and  they  will  assist  each  other  in  their  inquiries  after 
the  truth,  and  in  pursuit  of  knowledge.  Parents  will  be  able  and 
disposed  to  instruct  their  children,  as  soon  as  they  are  capable  of 
learning  ;  and  they  will  early  understand  what  are  the  great  and 
leading  truths  which  are  revealed  in  the  Bible,  and  the  duties  and 
institutions  there  prescribed.  And  from  their  childhood  they 
will  know  and  understand  the  holy  scriptures,  by  which  they  will 
grow  in  understanding  and  wisdom  ;  and  will  soon  know  more 
than  the  greatest  and  best  divines  have  known  in  ages  before. 
And  a  happy  foundation  will  be  laid  for  great  advances  in  know- 
ledge and  usefulness  to  the  end  of  life.  Agreeable  to  this,  the 
scripture  speaking  of  that  day,  says,  "  There  shall  be  no  more 
thence  (i.  e.  in  the  church)  an  infant  of  days,  nor  an  old  man 
that  hath  not  filled  his  days  ;  for  the  child  shall  die  an  hundred 
years  old."*  "  An  infant  of  days"  is  an  old  infant.  That  is,  an 
old  man  who  is  an  infant  in  knowledge,  understanding  and  discre- 
tion. Many  such  aged  iafants  have  been,  and  still  are  to  be  found. 
In  that  day  all  shall  make  advances  in  true  knowledge,  discretion 
and  wisdom,  in  some  proportion  to  their  years  "  Nor  an  old 
man  that  hath  not  filled  his  days."  That  is,  an  old  man  who  has 
not  improved  in  knowledge  and  usefulness,  and  every  good  attain- 
ment, according  to  his  age.  "  For  a  child  shall  die  an  hundred 
years  old."  That  is,  children  in  years  shall  then  make  such  early 
progress  in  knowledge,  and  in  religion,  and  in  all  excellent  and 
useful  attainments,  that  they  shall  equal,  if  not  surpass,  the  high- 
est attainments  in  these  things,  of  the  oldest  men  who  have  lived 
in  former  ages. 

They  will  then  have  every  desirable  advantage  and  opportunity 
to  get  knowledge.  They  will  all  be  engaged  in  the  same  pur- 
suit, and  give  all  the  aid  and  assistance  to  each  other,  in  their 
power.— They  will  all  have  sufficient  leisure  to  pursue  and  ac- 
quire learning  of  every  kind,  that  will  be  beneficial  to  themselves 
and  to  society  ;  especially  knowledge  of  divinity.  And  great 
advances  will  be  made  in  all  arts  and  sciences,  and  in  every  use- 
ful branch  of  knowledge,  which  tends  to  promote  the  spiritual 
and  eternal  good  of  men,  or  their  convenience  and  comfort  in  this 

life. 

I 

•  Isa.  Ixr.  20. 


45S  ^  The  Millennium  Utate,  Sect.  IT. 

III.  It  will  be  a  time  of  universal  peace,  love,  and  general  and 
cordial  friendship.  War  and  all  strife  and  contention  shall  then 
cease,  and  be  succeeded  by  mutual  love,  friendship  and  benefi- 
cence. Those  lusts  of  men,  v^hich  originate  in  self  love,  or  sel- 
fishness, -which  produce  all  the  wars  and  strifes  among  men, 
shall  be  subdued  and  mortified,  and  yield  to  that  disinterested  be- 
nevolence, that  heavenly  wisdom,  which  is  peaceable,  gentle  and 
easy  to  be  intreated.  This  will  effectually  put  an  end  to  war,  as 
the  scripture  teaches.  "  And  he  shall  judge  among  the  nations, 
and  shall  rebuke  many  people  :  And  they  shall  beat  their  swords 
into  ploughshares,  and  their  spears  into  pruning  hooks  :  Nation 
shall  not  lift  up  sv/ord  against  nation,  neither  shall  they  learn  war 
any  more.  And  my  people  shall  dwell  in  a  peaceable  habitation, 
and  in  sure  dwellings,  and  in  quiet  resting  places."*  The  whole 
world  of  mankind  will  be  united  as  one  family,  wisely  seeking  the 
good  of  each  o.her,  in  the  exercise  of  the  most  sweet  love  and 
friendship,  founded  upon  the  best  and  everlasting  principles. 
"  The  meek  shall  inherit  the  earth,  and  shall  delight  themselves 
in  the  abundance  of  peace."  This  change,  which  shall  then  take 
place,  in  which  men,  who  were  in  ages  before,  like  savage  beasts, 
injurious,  cruel,  revengeful  and  destructive  to  each  other,  shall 
lay  aside  all  this,  and  become  harmless,  humble  and  benevolent, 
is  set  in  a  striking,  beautiful  light  in  prophecies,  representing  it 
by  the  most  fierce  and  cruel  beasts  of  prey,  changing  their  nature, 
and  living  quietly  with  those  creatures  which  they  used  to  de- 
stroy ;  and  so  tame  and  pliable  that  a  little  child  might  lead 
them  ;  and  by  the  most  venomous  creatures  and  insects  becom- 
ing harmless,  so  that  a  child  might  play  with  them  without  any 
danger  of  being  hurt.  Isaiah,  speaking  of  that  day,  says,  "The 
wolf  shall  dwell  with  the  lamb,  and  the  leopard  shall  lie  down 
with  the  kid  ;  and  the  calf,  and  the  young  lion,  and  the  fatling 
together,  and  a  little  child  sliall  lead  them.  And  the  cov/  and  the 
bear  shall  feed  ;  their  young  ones  sliall  lie  down  together  :  And 
the  lion  shall  eat  straw,  like  the  ox.  And  the  sucking  child 
shall  play  on  the  hole  of  the  asp,  and  the  weaned  child  shall  put 
his  hand  on  the  cockatrice'  den."t  Then  "  they  shall  sit  every 
Tnan  under  his  vine,  and  under  his  fig  tree,  and  none  shall  make 
them  afraid."! 

IV^.  In  that  day,  men  will  not  only  be  united  in  peace  and 
love,  as  brethren  ;  but  will  agree  "in  sentiments,  respecting  the 
doctrines  and  truth  contained  in  the  Bible,  and  the  religious  insti- 
tutions and  practice,  which  are  there  prescribed. 

Professing  christians  have  been  from  the  beginning  of  Chris- 
tianity to  this  day,  greatly  divided,  and  have  opposed  each  other 
in  their  religious  sentiments  and  practices  ;  and  are  now  divided 
into  various  parties,  sects  and  denominations,  while  all  appeal  to 
divine  revelation,  and  profess  to  take  their  sentiments  and  prac- 
tices from  that. 

*  Jsa.  ii.  4.     xxxii.  18.  -j-  Isa.  xi.  6,  7,  8.  i  Mic.  iv.  4. 


Sect.  II.  Particularly  described.  45S 

It  has  been  often  said  by  some  professing  christians,  and  is  a 
sentiment  which  appears  to  be  spreading  at  this  day,  that  difler- 
ence  in  religious  sentiments,  and  in  attendance  on  tlie  institutions 
of  the  gospel,  and  modes  of  worship,  is  attended  with  no  inconve- 
nience, but  is  rather  desirable  and  advantageous  ;  and  by  this 
variety,  Christianity  is  rendered  more  agreeable  and  beautiful : 
That  it  is  impossible  that  all  men,  whose  capacities  and  genius  are 
so  different  and  various,  and  their  minds  and  way  of  thinking 
and  conception  are  naturally  so  far  from  being  alike,  should  ever 
be  brought  to  think  alike,  and  embrace  the  same  religious  senti- 
ments :  That  this  difference  in  man's  belief  and  sentiment  can- 
not be  criminal  ;  for  men  are  no  more  obliged  to  think  alike,  than 
they  are  to  look  alike,  and  have  the  same  bodily  features  and  stat- 
ure. All  the  union  that  is  required,  or  that  can  take  place,  is  that 
of  kind  affection,  love  and  charity. 

But  such  sentiments  as  these  are  not  agreeable  to  reason  or 
scripture.  Error  in  judgment  and  sentiment,  especially  ia 
things  of  a  moral  nature,  is  always  wrong  ;  and  does  not  consist 
or  originate  merely  in  any  defect  of  the  natural  faculties  of  the 
mind  ;  but  is  of  a  moral  nature,  in  which  the  taste,  affection,  or 
inclination  of  the  heart  is  concerned  ;  and  therefore  is  always,  in 
every  degree  of  it,  morally  wrong,  and  more  or  less  criminal. 
Were  the  moral  faculties  of  the  mind,  were  the  heart  perfectly 
right,  man  would  not  be  capable  of  error,  orof  judging  wrong,  or 
making  any  mistake,  especially  in  things  of  religion.  The  natu- 
ral faculties  of  the  mind,  of  perceptioi^and  understanding,  or  rea- 
son, considered  as  separate  from  the  inclination  or  will,  do  not 
lead,  and  have  no  tendency  in  themselves,  to  judge  wrong,  or 
contrary  to  the  truth  of  things.  To  do  so,  is  to  judge  without 
evidence,  and  contrary  to  it,  which  the  mind  never  would  or  could 
do,  were  not  the  inclination  or  heart  concerned  in  it,  so  as  to  have 
influence,  which  must  be  a  wrong  inclination,  and  contrary  to  the 
truth,  and  to  evidence  ;  and  therefore  is  morally  wrong,  or  crim- 
inal. 

Therefore,  all  the  mistakes  and  wrong  opinions  which  men  en- 
tertain respecting  the  doctrines,  institutions  and  duties  revealed 
in  the  Bible,  are  criminal,  and  of  a  bad  tendency.  They  must  be 
so,  as  they  are  contrary  to  man's  obligation  and  duty  to  believe 
air  revealed  truth  :  and  are  wholly  owing  to  a  wrong  bias  or  in- 
clination, or  the  depravity  and  corruption  of  the  heart.  What 
God  has  revealed  in  his  word,  he  has  declared  to  man,  to  be  re- 
ceived by  him,  and  believed  to  be  the  truth  ;  of  which  he  has  giv- 
en sufficient  evidence.  And  the  man  who  does  not  believe  what 
God  has  clearly  revealed,  and  of  which  he  has  given  sufficient 
evidence,  even  all  that  can  be  reasonably  desired,  does  abuse  and 
pervert  his  own  understanding,  and  shuts  his  eyes  against  the 
truth, and  refuses  to  receive  the  testimony  which  God  has  given. 
And  who  will  say  there  is  no  crime  in  this  ! 

Since  therefore  all  mistakes  and  errors  contrary  to  the  truths 
made  known  in  the  Bible,  are  criminal,  and  owing  to  the  corrup- 


46Q  The  Millennitcm  State^  Stcx.  II. 

tion  of  the  heart  of  man,  then  perfect  holiness  will  exclude  all  er- 
ror, and  there  neither  is,  nor  can  he,  any  wrong  judgment  in  heav- 
en ;  and  in  the  Millennium,  which  will  be  a  greater  image  of 
heaven  than  ever^vas  before  on  earth,  holiness,  light  and  knowl- 
edge, will  rise  so  high,  that  the  former  errors  in  principle  and 
practice  will  subside,  and  tliere  will  be  a  great  and  general  union 
in  the  belief  and  practice  of  the  truth,  contained  in  divine  reve- 
lation. 

As  there  is  but "  one  Lord,  one  faith,  and  one  baptism,"  so 
in  that  day  men  will  be  united  in  the  belief  and  profession  of  this 
one  faith,  in  the  system  of  doctrines  revealed  in  the  Bible,  which 
then  will  appear  plain,  and  with  the  clearest  evidence  to  all.  And 
they  will  have  one  common  Lord,  will  understand,  and  obey  all 
the  commands  of  Christ  ;  and  they  will  know  what  are  the  in- 
stitutions and  ordinances  which  Christ  has  appointed,  which  are 
all  implied  in  baptism  :  They  will  understand  what  is  the  import 
of  this,  and  implied  in  it,  and  be  united  in  sentiments  and  practice, 
so  as  to  form  a  beautiful,  happy  union  and  harmony  ;  which  will 
put  an  end  to  the  variety  and  opposition  of  opinions  and  practices, 
which  now  divide  professing  christians  into  so  many  sects,  parties 
and  denominations.  The  whole  church,  with  all  the  members 
of  it,  which  will  fill  the  earth,  and  include  all  mankind  then  living, 
will  in  that  day  come  to  that  to  which  the  gospel  tends,  and  is 
designed  to  bring  it :  It  will  "  Come  in  the  unity  of  the  faith^  and  of 
the  knowledge  of  the  Son  of  God,  unto  a  perfect  man,  unto  the 
measure  of  the  stature  of  the  fulness  of  Christ  :  That  they  shall 
be  no  more  children,  tossed  to  and  fro,  and  carried  about  with 
every  wind  of  doctrine,  by  the  sleight  of  men,  and  the  cunning 
craftiness,  whereby  they  lie  in  wait  to  deceive  :  But  speaking  the 
truth  in  love,  shall  grow  up  into  him  in  all  things,  which  is  the 
head,  even  Christ."*  Then,  agreeable  to  the  wish  and  injunc- 
tion of  the  Apostle  Paul,  christians  will  "  all  speak  the  same  thing, 
and  there  will  be  no  divisions  among  them  ;  but  will  be  perfectly 
joined  together  in  the  same  mind,  and  in  the  same  judgment. "f 
Then  the  inventions  and  prescriptions  of  men,  both  in  doctrines 
and  modes  of  worship,  and  in  christian  practice,  will  be  abolished 
and  cease.  The  Bible  will  be  then  understood,  and  be  found  a 
sufficient  and  perfect  rule  of  faith  and  practice,  in  which  all  will 
agree,  and  v^ill  join,  "  with  one  mind,  and  one  mouth,  to  worship 
and  glorify  God. "I  Tiien  the  weapons  of  the  gospel,  the  truths 
of  divine  revelation,  being  preached,  understood  aud  received,  will 
cast  down  the  imagmaiions  of  men,  and  every  high  thing,  intro- 
duced by  the  pride  of  man,  which  now  exalts  itself  against  the 
knowledge  of  God  ;  and  will  bring  into  captivity  every  thought, 
to  the  obedience  of  Christ."||  "  And  the  Lord  shall  be  king  over 
all  the  earth.  In  that  day  shall  there  be  one  Lord,  and  his 
name  one."§  All  shall  agree  in  their  view  and  acknowledgment 
of  the  divine  character,  and  consequently  in  all  the  revealed  truths 

*  Eph  iv.  13,  14,  15.  f  1  qor.  i.  10. 

:^  Rom.  XV.  6.  H  3  Cor.  x.  4,  5.  ^  Zech,  x^v.  ?. 


Sect.  II.  Particularly    described.  46 1 

and  dictates  contained  in  the  Bible.  Christ  will  then  come  to  his 
temple,  his  church,  "  and  he  will  be  like  a  refiner's  fire,  and  like 
fuller's  soap.  And  he  shall  sit  as  a  refiner  and  purifier  of  silver  ; 
and  he  shall  purify  the  sons  of  Levi,  and  purge  them  as  gold  and 
silver,  that  they  may  offer  unto  the  Lord  an  offering  in  right- 
eousness."* The  question  will  be  asked  now,  as  it  was  then, 
"  But  who  may  abide  the  day  of  his  coming  ?  And  who  shall 
stand  when  he  appearelh  ?"  What  sect  or  denomination  ofcnris- 
tians  will  abide  the  trial  of  that  day*  and  be  established  ? 

Answer. — Nothing  but  the  truth,  or  that  which  is  conformable 
to  it,  will  abide  the  trial  of  that  day.  "  The  lip  of  truth  shall  be 
established  forever."!  "  The  righteous  nation  which  kccjipch  the 
truth  shall  enter  in,"  and  be  established  in  that  day.:|:  Those  of 
every  denomination  will  doubtless  expect,  that  the  doctrines  they 
hold,  and  their  mode  of  worship  and  discipline,  and  practice,  with 
respect  to  the  institutions  and  ordinances  of  Christ,  will  be  then 
established  as  agreeable  to  the  truth  ;  and  all  others  will  be  given 
up  ;  and  all  men  will  freely  conform  to  them.  But  the  most, 
and  perhaps  all,  will  be  much  disappointed  in  this  expectation  ; 
especially  with  regard  to  the  different  modes  of  worship,  and 
practices  relating  to  discipline,  and  the  ordinances  of  the  gospel. 
When  the  church  comes  to  be  built  up  in  that  day,  and  put  on 
her  beautiful  garments,  it  will  doubtless  be  different  from  any 
thing  which  now  takes  place  ;  and  what  church  and  particular  de- 
nomination is  now  nearest  the  truth,  and  the  church  which  will 
exist  at  that  time,  must  be  left  to  be  decided  by  the  event.  It  is 
certain,  that  all  doctrines  and  practices  which  are  not  agreeable 
to  the  truth,  will  at  that  day,  as  wood,  hay,  and  stubble,  be  burnt 
up.  Therefore,  it  now  highly  concerns  all,  honestly  to  seek  and 
find,  love  and  practise,  truth  and  peace. 

It  is  agreeable  to  human  nature,  and  seems  to  be  essential  to 
rational  creatures,  to  be  most  pleased  with  those  who  think  as 
they  do,  and  are  of  the  same  sentiments  with  themselves,  in  those 
things  in  which  they  feel  themselves  chiefly  interested  and  con- 
€ei*ned.  And  this  agreement  in  sentiment  cements  and  in- 
creases their  union  and  friendship.  But  this  is  true,  in  a  peculiar 
sense  and  degree,  in  the  case  Ijefore  us.  There  can  be  no  proper, 
cordial,  religious  union  among  professing  christians,  who  wholly 
iiiffer  and  oppose  each  other  in  their  opinion,  respecting  the 
truths  and  doctrines  of  the  gospel.  And  agreement  in  sentiment, 
and  in  the  knowledge  and  belief  of  the  truth,  is  essential  to  the 
most  happy  christian  union  and  friendship.  To  him  who  loves 
the  truth,  error  in  others  is  disagreeable  and  hateful,  and  that  in 
proportion  to  the  degree  of  his  love  of  the  truth,  and  pleasure  in 
it.  Therefore,  christians  love  one  another  in  the  truths  as  the 
aposlles  and  primitive  christians  did.  "  The  Elder  unto  the  well 
beloved  Gaius,  whom  I  love  in  the  truth."||     Where  there  is  no 

VOL.   II.  59 

*  Mal.ui.  1,2,3.      f  Prov.  xii.l9.     :Hsai.xxvi. 2.     j]  3  John,  verse  1. 


4.62  The  Millennium  StalCf  Sect.  II. 

agreement  and  union  in  sentiment,  and  belief  of  the  truth,  there 
is  no  ioundai'u  n  for  christian  love  and  friendship.  Love,  without 
any  regard  to  truth,  is  not  christian  love.  In  this  sense,  the 
knowledge  and  belief  of  the  truth,  and  christian  love,  cannot  be 
separated  :  and  where  there  is  no  knowledge  and  belief  of  the 
truths  of  the  gospel,  and  agreement  in  sentiment,  there  can  be 
no  union  ol  heart,  and  true  christian  love  and  friendship  * 

As  light  and  knowledt-e  will  be  greatly  increased  in  the  Millen- 
nium, and  the  great  truths  and  doctrines  contained  in  divine  rev- 
elation will  then  be  more  clearly  discerned,  and  appear  in  their 
true  connection,  excellence  and  importance,  they  will  be  under- 
stood and  cordially  embraced  by  all  ;  and  they  will  be  united  to- 
gether in  the  same  mind,  and  the  same  judgment  ;  and  by  this 
be  formed  to  a  high  degree  of  happy  christian  union,  love  and 
friendship,  loving  one  another  in  the  truth,  with  a  pure  heart  fer- 
vently Thus  were  the  primitive  christians  united  in  knowing 
and  obeying  the  truth,  whom  the  Apostle  Peter  thus  addresses  : 
"  Seeing  ye  have  ourified  your  souls  in  obeying  the  truth  through 
the  Spirit,  unto  unfeigned  love  of  the  brethren  ;  see  that  ye  love 
one  anotlser  with  a  pure  heart  ferventiy."t  In  that  day  the 
promise  and  prophecy  spoken  by  Jeremiah  will  be  accomplished 
to  a  greater  extent  and  degree  than  it  ever  was  before.  "  And  I 
will  give  them  one  heart,  and  one  -way,  that  they  may  fear  me 
forever,  for  the  good  of  them,  and  of  their  children  after  them."| 

V.  The  Millennium  will  be  a  lime  of  great  enjoyment,  hap- 
piness and  universal  joy. 

This  is  often  mentioned  in  prophecy,  as  what  will  take  place 
in  that  day,  in  a  peculiar  manner  and  liigh  degree.  "  For  ye 
shall  go  out  with  joy,  and  be  led  forth  with  peace  :  The  moun- 
tains and  the  hills  shall  break  forth  before  you  into  singing,  and 
all  the  trees  of  the  field  shall  clap  their  hands.  Be  you  glad,  and 
rejoice  lorcver  in  that  whicli  I  create  ;  for  I  create  Jerusalem  a 
rejoicing,  and  her  people  a  joy. "§  The  enjoyments  of  that  day 
are  represented  by  a  rich  ?\nd  plentiful  feast  for  all  people,  con- 
sisting in  provision  of  the  most  agreeable  and  delicious  kind. 
"  And  in   this  mountain    shall   the   Lord  of  hosts  make  unto  all 


•  They  who  talk  of  christian  union,  love  and  charity,  where  there  is  n« 
sigreement  in  sentiment,  respecting'  the  truths  and  doctrines  of  the  gospel, 
but  a  great  difference  and  opposition  ;  .  and  think  that  doctrinal  senti- 
ments are  of  no  importance  in  Christianity  ;  and  that  their  having  no  belief 
of  particular  doctrines,  and  no  creed  ;  or  differing  in  their  religious  sen- 
tinieiits  ever  so  much,  is  no  impediment  to  the  greatest  union  and  chris- 
tian friendship,  seem  not  to  know,  what  real  christian  union,  love  and 
friendship  is.  It  is  certain  they  do  not  love  one  another  in  the  truth,  and 
for  the  truth's  sake,  which  dv\  elleth  in  them,  as  christians  did  in  the  apos- 
tles' days.  2  John  1,  2.  The  Catholicism  and  love  for  which  they  plead, 
appears  to  be  ■■a.  political  love  and  union,  which  may  in  some  measure  unite 
ci. il  worldly  societies  ;  hut  has  nothing  of  the  nature  of  real  Christianity, 
and  that  union  and  love  by  which  the  followers  of  Christ  are  one. 

I  1  Pet.  i,  23.         •    4  Jer.  xxxii..39.  ^  Isai  Iv.  12.  Ixv.  18. 


Skct.   II.  Particularly  described.  46S 

people  a  feast  of  fat  things,  a  feast  of  wines  on  the  lees,  a  feast  of 
fat  things  full  of  marrow,  of  wines  on  the  lees  well  refined."* 
The  enjoyments  and  happiness  of  the  Millennium  are  compared 
to  a  marriage  supper,  "  Let  us  rejoice  and  give  honour  to  hiai : 
For  the  marriage  of  the  Lamb  is  come,  and  his  wife  hath  made 
herself  ready.  Blessed  are  tiiey  who  are  called  unto  the  mar- 
riage supper  of  the  Lamb."t  And  there  will  be  a  great  increase 
of  happiness  and  joy  in  heaven,  at  the  introduction  of  that  day, 
and  during  the  continuance  of  it  \  "  There  shall  be  joy  in 
heaven,  and  there  is  joy  in  the  presence  of  the  angels  of  God, 
over  one  sinner  that  repenteth."§ 

And  this  great  increase  of  happiness  and  joy  on  earth  will  be 
the  natural  and  even  necessary  consequence,  of  tne  great  degree 
and  universality  of  knowledge  and  holiness,  which  all  will  then 
possess.  The  knowledge  of  God,  and  the  Redeemer,  and  love 
to  him,  will  be  the  source  of  unspeakable  pleasure  and  joy  in  his 
character,  government  and  kingdom.  And  the  mure  tlie  great 
truths  of  divine  revelation  are  opened  and  come  into  view,  and 
the  wisdom  and  grace  of  God  m  tiie  work  of  redemption  are 
seen  ;  the  more  tiiey  are  contes  plaied  aiul  relisiied,  the  greater 
will  be  their  enjoyment  and  happiness;  and  grea;  will  be  their 
evidence  and  assurance  of  the  love  and  favour  of  Gud,  and  that 
they  shall  enjoy  him,  and  all  the  blessings  and  glory  of  his  king- 
dom forever.  Then,  as  it  is  predicted  ot  that  time,  "  Ihe  wv)rk 
of  righteousness  shall  be  peace,  and  the  effect  of  righleousu'.  ss, 
quietness  and  assurance  lorever."||  Then  the  eminent  degree 
of  righteousness  or  holiness,  to  which  all  shall  arrive,  will  be  at- 
tended with  great  enjoyment  and  happiness,  whicii  is  often  meant 
hy  peace  in  scripture.  And  the  effect  and  consequence  of  tnis 
high  degree  of  holiness,  and  happiness,  in  seeing  and  loving  God 
and  divine  truth,  shall  be  that  they  snail  have  a  steady,  quiet  as- 
surance of  the  love  of  God,  and  ot  his  favour  forever,  which  will 
greatly  add  to  their  happiness  11 

They  will  have  unspeakable  satisfaction  and  delight  in  worship- 
ping God  in  secret,  and  in  social  worship,  wheliier  more  private 
or  public.  And  their  meditatioos  and  study  on  divine  things 
Will  be  sweet.     The  word  of  God  will  be  to  them  sweeter  than 


*  Isai.  XXV.  6.  f  Rev.  xix.  7.  9.  +  Rev.  xviii.20.  xix.  1—7. 

§  Luke  XV.  7,  10.  ||  Isai.xxxii.  17. 

%  Note.  Assurance  of  the  love  of  God,  and  of  enjoying  his  favour  forev- 
er, is  here  said  to  be  the  e^ecf  of  the  exercise  of  holiness,  and  that  peat  e  of 
soul  and  enjoyment  whicli  attends  it:  So  that  persons  must  first  be  holy, 
and  love  God,  before  they  can  have  any  assurance  or  evidence  that  God 
loves  them,  and  that  they  shall  be  saved  ;  the  latter  being  the  effect,  and 
not  the  cause  of  the  former.  They  therefore  turn  things  upside  down, 
and  contradict  this  passage,  and  the  whole  of  divine  re\  elation,  and  even 
all  reason  and  common  sense,  who  hold  that  persons  raastfint  have  as- 
surance, or  at  least  believe,  that  God  loves  them,  with  an  everlasting  love, 
before  they  can  love  God,  or  exercise  any  degree  of  true  holiness  :  And 
that  the  latter  is  the  effect  of  the  former  ! 


464  The  Millennium  State,  Sect.  IL 

honey  or  the  honey  comb  ;  and  they  will  rejoice  in  the  truths 
tliere  revealed,  more  than  the  men  of  the  world  ever  did,  or  can 
do  in  all  riches.  In  public  assemblies,  while  the  heart  and 
lips  of  the  preacher  will  glow  with  heavenly  truth,  and  he  pours 
light  and  instruction  on  a  numerous  congregation,  they  will  all 
hang  upon  his  lips,  and  drink  in  the  divine  sentiments  which  are 
communicated,  with  a  high  relish  and  delight.  And  in  such  en- 
tertainments there  will  be  enjoyed  unspeakably  more  real  pleas- 
ure and  happiness  than  all  the  men  of  the  world  ever  found  in 
the  most  gay,  brilliant  company,  with  the  most  agreeable  festivity 
and  mirth,  music  and  dancing,  that  is  possible.  The  latter  is 
not  worthy  to  be  compared  with  the  former. 

Then  religious  enjoyment,  whether  in  company  or  alone,  will 
appear  to  be  a  reality,  and  of  the  highest  and  most  noble  kind  ; 
and  every  one  will  be  a  witness  and  instance  of  it.  There  will 
then  be  no  briar  and  thorns  to  molest  enjoyment,  or  render  com- 
pany disagreeable  ;  but  all  will  be  amiable,  happy  and  full  of  love, 
and  render  themselves  agreeable  to  every  one.  Every  one  will 
behave  with  decency  and  propriety  towards  all,  agreeable  to 
his  station  and  connections.  The  law  of  kindness  will  be  on  the 
tongues  of  all  ;  and  true  friendship,  of  which  there  is  so  little 
among  men  now,  will  then  be  common  and  universal,  even  chris- 
tiaii  love  and  friendship,  which  is  the  most  excellent  kind  of 
friendship,  and  i? indeed  the  only  real,  happy,  lasting  friendship. 
And  this  will  lay  a  foundation  for  a  peculiar,  happy  intimacy  and 
friendship  in  the  nearest  relations  and  connections  :  By  which 
conjugal  and  domestic  duties  will  be  faithfully  performed  ;  and 
the  Lappiness  of  those  relations  will  be  very  great  ;  and  the  end 
of  the  institutions  of  marriage,  and  families,  be  answered  in  a 
much  greater  degree  than  ever  before,  and  they  will  have  their 
proper  effect,  in  promoting  the  enjoyment  of  individuals,  and  the 
good  of  society. 

Then  the  happiness  and  joy  each  one  will  have  in  the  welfare 
of  others,  and  the  blessings  bestowed  on  them,  will  be  very  great. 
Now  the  few  christians  who  exercise  disinterested  benevolence, 
have,  as  the  apostle  Paul  had,  great  heaviness,  and  continual  sor- 
row in  their  hearts,  while  they  behold  so  many  miserable  objects  : 
And  are  surrounded  with  those  who  are  unhappy  m  this  world, 
and  appear  to  be  going  to  everlasting  destruction,  by  their  folly 
and  obstinacy  in  sin.  They  have  great  comfort  and  joy,  indeed, 
in  the  few  who  appear  to  be  christians,  and  heirs  of  eternal  life. — 
When  they  see  persons  who  appear  to  understand  and  love  the 
doctrines  of  the  gospel,  and  to  have  imbibed  the  amiable,  excel- 
lent spirit  of  Christianity,  and  to  be  the  blessed  favourites  of  Heav- 
en, they  greatly  rejoice  with  them  in  their  happiness,  and  can 
say  as  Paul  did,  '*  What  thanks  can  we  render  to  God  for  you,  for 
all  the  joy  wherewith  we  rejoice  for  your  sakes  before  our 
Qod  !'**     But  in  the  Millennium,  the  happiness  and  joy  of  each 

*  1  Thess.  ill.  9. 


Sect.  11.  Particularlij  described.  465 

one  will  be  unspeakably  greater  in  the  character  and  happiness 
of  all.  The  benevolence  of  every  one  will  be  gratified  and  pleased 
to  a  very  high  degree,  by  all  whom  he  beholds,  all  with  whom  he 
converses,  and  of  whom  he  thinks  ;  and  in  their  amiable  cliarac- 
ter,  and  great  happiness,  he  will  have  pleasure  and  joy,  in  pro- 
portion to  the  degree  of  his  benevolence,  which  will  vastly  sur- 
pass that  degree  of  it,  which  the  best  christians  now  exercise. 
There  will  then  be  no  such  infinitely  miserable  objects,  which 
are  now  every  where  to  be  seen,  to  excite  painful  grief  and  sor- 
row ;  and  the  character  of  christians  will  then  be  much  more 
beautiful  and  excellent,  than  that  of  real  christians  is  now,  as  they 
will  abound  so  much  more  in  all  holy  exercise  and  practice  ;  and 
their  present  enjoyment,  and  future  happiness  in  heaven,  will  be 
more  evident  and  realized  by  each  one,  wh*:h  will  give  pleasure 
and  joy  to  every  one,  m  the  amiable  character  and  happiness  of 
others,  even  beyond  all  our  present  conceptions.  "  There  shall 
be  no  more  a  pricking  brier  unto  the  church,  (or  particular  chris- 
tians) nor  any  grieving  thorn,  of  all  that  are  round  about  them."* 
But  all  will  live  in  pleasing  harmony  and  friendship  ;  and  every 
one  will  consider  himself  as  surrounded  with  aniiable  friends, 
though  he  may  have  no  particular  connection  or  acquaintance 
with  them,  and  all  he  will  see  or  meet  as  he  passes  in  the  public 
streets,  or  elsewhere,  will  give  him  a  peculiar  pleasure,  as  he  will 
have  good  reason  to  consider  them  to  be  friends  to  Christ,  and  to 
him,  and  as  possessing  the  peculiarly  amiable  character  of  chris- 
tians :  and  this  pleasure  will  be  mutual  between  those  who  have 
no  particular  knowledge  of  each  other.  But  this  enjoyment  and 
pleasure  vvill  rise  much  higher  between  those  who  are  particular- 
ly acquainted  with  each  other's  character,  exercises  and  circum- 
stances ;  and  especially  those  who  are  in  a  more  near  connection 
with  each  other,  and  whose  circumstances  and  opportunities 
lead  them  to  form  and  cultivate  u  peculiar  intimacy  and  friend- 
ship. 

But  it  is  not  to  be  supposed  that  we  are  now  able  to  give  a 
proper  and  full  description,  or  to  form  an  adequate  idea  of  the 
happiness,  joy  and  glory  of  that  day  ;  but  all  that  is  attempted, 
and  our  most  enlarged  and  pleasing  conceptions,  fall  much  short 
of  the  truth,  which  cannot  be  fully  known,  till  that  happy  time 
shall  come.  They  who  now  have  the  best  and  highest  taste  for 
divine  truth,  and  the  greatest  religious  enjoyment,  who  aboup.d 
most  in  christian  love,  and  have  the  most  experience  of  the  hap- 
piness of  christian  friendship,  and  attend  most  to  the  Bible,  and 
study  the  predictions  of  that  day,  will  doubtless  have  the  clearest 
view  of  it,  and  most  agreeable  to  the  truth,  and  the  highest  satis- 
faction and  pleasure,  in  the  prospect  of  it. 

There  are  many  other  things  and  circumstances  which  will 
take  place  in  that  day,  which  are  implied  in  what  has  now  been 
observed,  or  may  be  inferred  from  it,  and  from  the  scripture,  by 

•  Ezek.  xxviii.  24. 


466  The  Millennium  State,  Sect.   II. 

ivhicli  the  advantages,  happiness  and  glory  of  the  Millennium 
will  be  promoted  ;  some  of  which  will  be  mentioned  in  tne  follow- 
ing particulars  : 

I.  All  outward  worldly  circumstances  will  then  be  agreei^ble 
and  prosperous,  and  there  will  be  tor  all  a  sufficier.iy  and  fuhicss 
of  every  thing  needed  for  the  body,  and  for  the  comfort  and  con- 
venience of  every  one. 

This  may  be  inferred  from  many  passages  of  scripture,  which 
refer  to  that  day  ;  among  which  are  the  following  :  "  Then  shall 
the  earth  yield  her  increrase  ;  and  God.  even  our  own  God,  shall 
bless  us."*  "  Then  shall  he  give  the  rain  of  thy  seed  ;  that  thou 
shalt  sow  the  ground  withal,  and  bread  of  the  increase  of  the 
earth,  and  it  shall  be  fat  and  plenteous  :  In  thai  day  sh  ill  ihy  cat- 
tle feed  in  large  pastures.  The  oxen  likewise,  and  the  young 
asses  that  ear  the  ground,  shall  eat  clear  provender,  which  hiih 
been  winnowed  with  the  shovel  and  with  ihe  fan.  And  ih«  in- 
habitant shall  not  say,  I  am  sick.  And  they  shall  build  houses, 
and  inhabit  them  ;  and  they  shall  plant  vineyards,  and  eat  the 
fruit  of  them.  They  shall  not  build,  and  another  iniiabit  ;  they 
shall  not  plant,  and  anotlier  eat  :  For  as  the  days  of  a  tree,  arc 
the  days  of  my  people,  and  mine  elect  shall  long  enjoy  the  work 
of  their  hands.  They  shall  not  labour  in  vain,  nor  bring  forth 
for  trouble  :  For  they  are  the  seed  of  the  blessed  of  the  Lord,  and 
their  offspring  with  them."t  "  They  shall  sit  every  man  under 
his  vine,  and  under  his  fiij;  tree,  and  none  shall  make  h)  n 
afraid."!  "  The  feed  shall  be  prosperous,  the  vine  s'.iall  give  -er 
fruit,  and  the  ground  shall  give  her  increase,  and  the  heavens 
shall  give  their  dew  ;  and  1  will  cause  the  remnant  of  this  people 
to  possess  all  these  things. "|| 

This  plenty,  and  fulness  of  the  things  of  this  life,  and  worldly 
prosperity,  by  which  all  will  be  in  easy,  comfortable  circum- 
stances, as  to  outward  conveniences,  and  temporal  enjoyment, 
will  be  owing  to  the  following  things  : 

1.  To  the  kindness  and  peculiar  blessing  of  God  in  his  provi- 
dence. When  all  the  inhabitants  of  the  world  shall  become  emi- 
nently pious,  and  devote  all  they  have  or  can  enjoy  in  this  world, 
to  God,  to  the  reigning  Saviourj  he  will  smile  upon  men  in  his 
providence,  and  bless  them  in  the  city,  and  in  the  field,  in  the 
fruit  of  the  ground,  in  the  increase  of  their  herds,  and  of  their 
flocks,  in  their  basket  and  in  their  store,  as  he  promised  he  would 
bless  the  children  of  Israel,  if  they  would  be  obedient  to  him.§ 
There  will  be  no  more  unsuitable  seasons  or  calamitous  events, 
to  prevent  or  destroy  the  fruits  of  the  earth  ;  but  every  circum- 
stance with  regard  to  rains  and  the  shining  of  the  sun,  heat  and 
cold,  will  be  so  ordered,  as  to  render  the  earth  fertile,  and  succeed 
the  labour  of  man  in  cultivating  it  :  And  there  will  be  nothing  to 
devour  and  destroy  the  fruit  of  the  field. 


»  Psalms  Ixvii.  6.        f  Isai.  xxx.  23,  '34.  xxxiii.  24.  Ixv.  21,  22,  23. 
Ezek.  xxxiv.  23— 27.     +Mich.iv.4.     ||  ZecU.  viii.  12.    §  Deut. xxviii.  1— 8 


Sect    11.  Particularly  described.  467 

2.  To  the  great  deeree  of  benevolence,  virtue  and  wisdom, 
which  all  will  tlien  have  and  exercise,  with  respect  to  the  affairs 
of  this  world.  There  will  then  be  no  war  to  impoverish,  lay- 
was'' e  and  destroy.  This  has  been  a  vast  expense  and  scourge  to 
niaiikirid  in  all  ages,  by  which  poverty  and  distress  have  been 
spread  among  ail  nations  ;  and  the  fruits  of  the  earth,  produced 
anci  stored  by  the  hard  labour  of  man,  have  been  devoured,  and 
worse  than  lost.  Then  there-  will  be  no  unrighteous  persons, 
who  shall  be  disposed  to  invade  the  rights  and  property  of  others, 
or  deprive  them  of  what  justly  belongs  to  them  ;  but  every  one 
shall  securely  sit  undev  his  own  vine,  and  fig  tree  ;  and  there 
shall  be  none  to  make  him  afraid.  Then  there  will  be  no  law- 
suits, which  now,  in  civilized  nations,  are  so  vexatious  and  very 
expensive  of  time  and  money.  Then,  by  the  temperance  in  all 
things,  which  will  be  practised,  and  the  prudent  and  wise  care  of 
the  body,  and  by  the  smiles  of  Heaven,  there  will  be  no  expensive, 
distressing,  desolating  pestilence  and  sickness  ;  but  general 
health  will  be  enjoyed  ;  by  which  much  expense  of  time  and 
money  will  be  prevented. 

The  intemperance,  excess,  extravagance  and  waste,  in  food 
and  raiment,  and  the  use  of  the  things  of  life,  which  were 
before  practised,  will  be  discarded  and  cease  in  that  day.  By 
these,  a  great  part  of  the  productions  of  the  earth,  which  are  for 
the  comfort  and  convenience  of  man,  are  now  wasted  and  worse 
than  lost,  as  they  are,  in  innumerable  instances,  the  cause  of  de- 
bility of  body,  sickness  and  death.  But  every  thing  of  this  kind 
will  be  used  with  great  prudence  and  economy  ;  and  in  that  way, 
measure  and  degree,  which  will  best  answer  the  ends  of  food, 
<lrink  and  clothing,  and  all  other  furniture,  so  as  to  be  most  com- 
fortable, decent  and  convenient,  and  in  the  best  manner  furnish 
persons  for  their  proper  business  and  duty.  Nothing  will  be 
sought  or  used  to  gratify  pride,  inordinate,  sensual  appetite  or 
lust :  So  that  there  will  be  no  waste  of  the  things  of  life  :  Noth- 
ing will  be  lost. 

And  at  that  time,  the  art  of  husbandry  will  be  greatly  advanc- 
ed, and  men  will  have  skill  to  cultivate  and  manure  the  earth,  in 
a  much  better  and  more  easy  way,  than  ever  before  ;  so  that  the 
.same  land  will  then  produce  much  more  than  it  does  now,  twen- 
ty, thirty,  sixty,  and  perhaps  an  hundred  fold  more.  And  that 
which  is  now  esteemed  barren,  and  not  capable  of  producing  any 
thing,  by  cultivation,  will  then  yield  much  more,  for  the  suste- 
nance of  man  and  beast,  than  that  which  is  most  productive  now  : 
So  that  a  very  little  spot  will  then  produce  more  of  the  necessa- 
ries and  comforts  of  life,  than  large  tracts  of  land  do  now.  And  in 
this  way,  the  curse  which  has  hitherto  been  upon  the  ground,  for 
the  rebellion  of  man,  will  be  in  a  great  measure  removed. 

There  will  also  doubtless,  be  great  improvement  and  advances 
made  in  all  those  mechanic  arts,  by  which  the  earth  will  be  sub- 
dued and  cultivated,  and  ail  the  necessary  and  convenient  articles 
ef  life,  such  as  all  utensils,  clothing,  buildings,  &c.  will  be  formet? 


468  The   Millennium   Siate^  Sect.  IL 

and  made,  in  a  better  manner,  and  with  much  less  labour,  than 
they  now  are.  There  may  be  inventions  and  arts  of  this  kind, 
which  are  beyond  our  present  conception.  And  if  they  could  be 
now  known  by  any  one,  and  he  could  tell  what  they  will  be,  they 
would  be  thought  by  most,  to  be  utterly  incredible  and  impossi- 
ble ;  as  those  inventions  and  arts,  which  are  now  known  and  fa- 
miliar to  us,  would  have  appeared  to  those  who  lived  before  they 
were  found  out  and  took  place. 

It  is  not  impossible,  but  very  probable,  that  ways  will  yet  be 
found  out  by  men,  to  cut  rocks  and  stones  into  any  shape  they 
please;  and  to  remove  them  from  place  to  place,  with  as  little  la- 
bour, as  that  with  which  they  now  cut  and  remove  the  softest  and 
lightest  wood,  in  order  to  build  houses,  fences,  bridges,  paving 
roads,  &c.  And  those  huge  rocks  and  stones,  which  now^  appear 
to  be  useless,  and  even  a  nuisance,  may  then  be  found  to  be  made^ 
and  reserved  by  him  v.'ho  is  infinitely  wise  and  good,  for  great 
usefulness,  and  important  purposes.  Perhaps  there  is  good  rea- 
son not  to  doubt  of  this.  And  can  he  doubt  of  it,  who  considers 
what  inventions  and  arts  have  taken  place  in  latter  ages,  which 
are  as  much  an  advance  beyond  what  was  known  or  thought  of  in 
ages  before,  as  such  an  art  would  be,  beyond  what  is  now  known 
and  practised  ?  The  art  by  which  they  removed  great  stones, 
and  raised  them  to  a  vast  height,  by  which  they  built  the  pyra- 
mids in  Egypt  ;  and  that  by  which  huge  stones  were  cut  and  put 
into  the  temple  oi  Jerusalem,  is  now  lost,  and  it  cannot  be  con- 
ceived how  this  was  done.  This  art  may  be  revived  in  the  Mil- 
lennium ;  and  there  may  be  other  inventions  and  arts,  to  us,  in- 
conceivably greater  and  more  useful  than  that.  Then  in  a  lit- 
eral sense,  The  vallies  shall  be  filled,  and  the  mountains  and  hills 
shall  be  made  low,  and  the  crooked  sliall  be  made  straight,  and 
the  rough  ways  shall  be  made  smooth,  to  render  travelling  more 
convenient  and  easy,  and  the  earth  more  productive  and  fertile. 

When  all  these  things  are  considered,  which  h.ive  now  been 
suggested,  and  others  which  will  naturally  occur  to  them  who  at- 
tend to  this  subject,  it  will  appear  evident,  that  in  the  days  of  the 
Millennium,  there  will  be  a  fulness  and  plenty  of  all  the  necessa- 
ries and  conveniences  of  life,  to  render  all  much  more  easy  and 
comfortable,  in  their  worldly  circumstances  and  enjoyments,  than 
ever  before,  and  with  much  less  labour  and  toil  :  And  that  it  will 
not  be  then  necessary  for  any  men  or  women  to  spend  all,  or  the 
greatest  part  of  iheir  time  in  labour,  in  order  to  procure  a  living, 
and  enjoy  all  the  comforts  and  desirable  conveniencies  of  life.  It 
will  not  be  necessary  for  each  one,  to  labour  more  than  two  or 
ihree  hours  in  a  day,  and  not  more  than  will  conduce  to  the 
health  and  vigour  of  the  body.  And  the  rest  of  their  time  they 
will  be  disposed  lo  spend  in  reading  and  conversation,  and  in  all 
those  exercises  which  are  necessary  and  proper,  in  order  to  im- 
prove their  minds,  and  make  progress  in  knowledge  ;  especially 
in  the  knowledge  of  divinity  :  And  in  studying  the  scriptures, 
finJ    in  priv.ite  and  social    and  public  worship,  and  attending   on 


Sect.  li.  Particularly  described.  469 

public  instruction,  &c.  When  the  earth  shall  be  all  subdued,  and 
prepared  in  the  best  manner  for  cuUivi-t-ion,  and  houses  and  in- 
closures,  and  other  necessary  and  convenient  buildings  shall  be 
erected,  and  completely  finished,  consisting  of  the  most  durable 
materials,  the  labour  will  noi  be  hard,  and  will  require  but  a 
small  portion  of  their  time,  in  order  to  supply  every  one  will:  ull 
the  necessaries  and  convenis^nces  of  life  :  And  the  rest  of  ti^eir 
time  will  not  be  spent  in  dissipation  or  idleness,  but  in  business, 
more  entertaining  and  importunt,  whicij  has  been  now  men- 
tioned. 

And  there  will  be  then  such  benevolence  and  fervent  charity  in 
every  heart,  that  if  any  one  shall  be  reduced  to  a  state  of  want  by 
some  casualty,  or  by  inability  to  provide  for  himself,  he  will 
have  all  the  I'elief  and  assistance  that  he  could  dtbirt;  ;  and  there 
will  be  such  a  mutual  care  and  assistance  of  each  other,  that  all 
worldly  things  will  be  in  a  great  degree,  and  in  the  best  manner 
common  ;  so  as  not  to  be  withheld  from  any  who  may  want 
them  ;  and  they  will  take  great  delight  in  ministering  to  others 
and  serving  them,  whenever,  and  in  whatever  ways,  there  shall  be 
opportunity  to  do  it, 

2.  In  that  day,  mankind  will  greatly  multiply  and  increase  in 
number,  till  the  earth  shall  be  filled  with  them. 

When  God  first  made  mankind,  he  said  to  them,  "  Be  fruitful 
and  multiply,  and  replenish,  (or  fill)  the  earth,  and  subdue  it."* 
And  he  renewed  this  command  to  Noah  and  his  sons,  after  the 
flood,  and  in  them  to  mankind  in  general.  "  And  God  blessed 
Noah  and  his  sons,  and  said  unto  them,  Be  fruitful,  and  multiply, 
and  replenish  the  earth."t  This  command  has  never  yet  been 
obeyed  by  mankind  ;  they  have  yet  done  but  little,  compared 
with  what  they  ought  to  have  done,  in  subduing  and  filling  the 
earth.  Instead  of  this,  they  have  spent  great  part  of  their  time 
nnd  strength  in  subduing  and  destroying  each  other  ;  and  in  that 
impiety,  intemperance,  folly  and  wickedness,  which  have  brought 
the  divine  judgments  upon  them  ;  and  they  have  been  reduced 
and  destroyed  in  all  ages  by  famine,  pestilence  and  poverty,  and 
innumerable  calamities  and  evil  occurrents  ;  so  that  by  far  the 
greatest  part  of  the  earth  remains  yet  unsubdued,  and  lies  waste 
without  inhabitants.  And  where  it  has  been  most  subdued  and 
cultivated  and  populous,  it  has  been,  and  still  is,  far  from  being 
filled  with  inhabitants,  so  that  it  could  support  no  more,  except 
in  a  very  few  instances,  if  in  any.  An  exact  calculation  cannot 
be  made  ;  but  it  is  presumed  that  every  man,  who  considers  the 
things  which  have  been  mentioned  above,  will  be  sensible  that 
this  earth  may  be  made  capable  of  sustaining  thousands  to  one  of 
mankind  who  now  inhabit  it  ;  so  that  if  each  one  were  multiplied 
to  many  thousands,  the  earth  would  not  be  more  than  filled,  and 
all  might  have  ample  provision  for  their  sustenance,  convenience 

VOL.  II.  60 

•  Gen.  i.  28.  •{  Gen.  ix.  1. 


470  The   Milleiinhnn  State,  Sect.  H. 

and  comfort.  This  will  not  take  place,  so  long  as  the  world  of 
mankind  continue  to  exercise  so  much  selfishness,  unrighteous- 
ness cind  impiety  as  they  do  now,  and  always  have  done  :  But 
there  is  reason  to  think  they  will  be  greatly  diminished,  by  their 
destroying  themselves,  and  one  another,  and  by  remarkable  di- 
vine judgments,  which  will  be  particularly  considered  in  a  follow- 
ing section. 

But  when  the  Millennium  shall  begin,  the  inhabitants  which 
shall  then  be  on  the  earth,  will  be  disposed  to  obey  the  divine  con*- 
mand,  to  subdue  the  earth,  and  multiply,  until  tliey  have  filled  it  ; 
and  they  will  have  skill,  and  be  under  all  desirable  advantages  to 
do  it  ;  and  the  earth  will  be  soon  replenished  with  inhabitants, 
and  be  brought  to  a  state  of  high  cultivation  and  improvement,  in 
every  part  of  it,  and  will  jjring  forth  abundantly  for  the  full  sup- 
ply of  all  ;  and  there  will  be  many  thousand  times  more  people 
than  ever  existed  before  at  once  in  the  world.  Then  the  follow- 
ing prophecy,  which  relates  to  that  day,  shall  be  fulfilled  :  "  A 
little  one  slall  become  a  thousand,  and  a  small  one  a  strong  na- 
tion. I  the  Lord  will  hasten  it  in  his  time.*'*  And  there  is 
reason  to  think  the  earth  will  be  then,  in  some  degree,  enlarged 
in  more  ways  than  can  now  be  meniioned,  or  thought  of.  In  ma- 
ny thousands,  hundred  of  thousands,  yea,  millions  of  instances, 
large  tracts  now  covered  with  water,  coves  and  arms  of  the  sea, 
may  be  drained,  or  the  water  shut  out  by  banks  and  walls  ;  so 
that  hundreds  of  millions  of  persons  may  live  on  those  places, 
and  be  sustained  by  the  produce  of  them,  which  are  now  over- 
flowed with  water  Who  can  doubt  of  this,  who  recollects  how 
many  millions  of  people  now  inhabit  Holland  and  the  Low  Coun- 
ties, the  greatest  part  of  which  was  once  covered  with  the  sea,  or 
thought  not  to  be  capable  of  improvement  ?  Other  instances 
might  be  mentioned. 

Though  there  will  be  so  many  millions  of  millions  of  people 
on  the  earth  at  the  same  time,  this  will  not  be  the  least  inconve- 
nience to  any,  but  the  contrary  ;  for  each  one  will  be  fully  sup- 
plied with  all  he  wants,  and  they  will  all  be  united  in  love,  as 
brethren  of  one  family,  and  will  be  mutual  helps  and  blessings  to 
each  other.  They  will  die,  or  rather  fall  asleep,  and  pass  into 
the  invisible  world  ;  and  others  will  come  on  the  stage  in  their 
room.  But  death  then  will  not  be  attended  with  the  same  calam- 
itous and  terrible  circumstances  as  it  has  been,  and  is  now  ;  and 
will  not  be  considered  as  an  evil.  It  will  not  be  brought  on  with 
long  and  painful  sickness,  or  be  accompanied  with  any  great  dis- 
tress of  body  or  mind.  They  will  be  in  all  respects  ready  for  it, 
and  welcome  it  wiih  the  greatest  comfort  and  joy.  Every  one 
will  die  at  the  time,  and  in  the  manner  which  will  be  best  for  him 
and  all  with  whom  he  is  connected  :  And  death  will  not  bring  dis- 
tress on  surviving  relatives  and  friends  ;  and  they  will  rather  re- 
joice tlian  mourn,  Avliile  they  have  a  lively  sense  of  the  wisdom 

♦  Isai.  1\.  23. 


Skct.  II.  Particularly  dcscribi-d.  471 

and  goodness  of  the  will  of  God,  and  of  the  greater  happiness  of 
the  invisible  voild,  to  which  their  beloved  friends  are  gone  ; 
and  where  Ihey  expect  soon  to  arrive.  So  that  in  that  day,  death 
will  in  a  great  measure  lose  his  sting,  and  have  the  appearance 
of  a  friend,  and  be  welcomed  by  all  as  such. 

3.  In  the  Millennium,  all  will  probably  speak  one  language  :  So 
that  one  language  shall  be  known  and  understood  all  over  the 
\.orld,  when  it  shall  be  filled  with  inhabitants  innumerable. 

The  whole  earth  was  once,  and  originally  of  one  language,  and 
of  one  speech.*  And  the  folly  and  rebellion  of  men  was  the  oc- 
casion of  their  being  confounded  in  speaking  and  understanding 
this  one  language,  and  the  introduction  of  a  variety  of  languages. 
This  was  considered  as  in  itself  a  great  calamity,  and  was  ordered 
as  such  :  and  it  can  be  considered  in  no  other  light.  Rad  men 
been  disposed  to  improve  the  advantages  of  all  speaking  and  un- 
derstanding one  language,  to  wise  and  good  purposes,  this  diver- 
sity never  would  have  taken  place.  And  when  men  shall  become 
universally  pious,  virtuous  and  benevolent,  and  be  disposed  to 
use  such  an  advantage  and  blessmg,  as  having  one  speech  and  lan- 
guage w  ill  be,  for  the  glory  of  God  and  the  general  good,  it  vvill 
doubtless  be  restored  to  them  again.  This  may  easily  and  soon 
be  done,  without  a  miracle,  when  mankind  and  tlie  state  of  the 
world  shall  be  ripe  for  it.  When  they  sliall  all  become  as  one 
family  in  affection,  and  discerning  and  wisdom  shall  preside  and 
govern  in  all  their  affairs,  they  will  soon  be  sensible  of  the  great 
disadvantage  of  being  divided  into  so  many  different  tongues, 
which  will  greatly  impede  that  universal  free  intercourse  which 
will  be  very  desirable  ;  and  of  the  advantage  of  all  speaking  and 
using  one  language.  And  God  may  so  order  things  in  his  provi- 
dence that  it  will  then  be  easy  for  tlie  most  learned  and  wise  to 
determine  which  is  the  best  language  to  be  adopted,  to  be  univer- 
sally taught  and  spoken  — And  when  this  shall  be  once  determin- 
ed, and  published  through  the  world,  by  those  who  are  acknow- 
ledged to  be  the  wisest  men,  and  l)est  able  to  fix  upon  a  language 
that  shall  be  universal,  and  have  a  right  to.  do  it,  all  will  freely 
consent  to  the  proposal.  And  that  language  will  be  taught  in  all 
schools,  and  used  in  public  writings,  and  books  that  shall  be 
printed  ;  and  in  a  few  years  will  become  the  common  language, 
understood  and  spoken  by  all  ;  and  all  or  most  of  the  different 
languages  now  in  the  world  will  be  forgotten  and  lost.  All  the 
learning  and  knowledge  of  former  ages,  contained  in  books,  in 
different  languages,  worth  preserving,  will  be  introduced  and 
published  in  the  universal  language,  and  communicated  to  all. 
This  will,  in  a  great  measure,  supersede  and  render  useless  the 
great  expense  of  time,  toil  and  money,  which  is  now  bestowed  on 
teaching  and  studying  what  are  called  the  learned  languages. 
Many  thousands,  if  not  millions  of  youths  are  now  consuming 
years  in  learning  these  languages,   at  great  expense  of  money  ? 

•  Gen.  xi.  1,  6. 


472  The  Millennium  State,  Sect.   II' 

and  thousands  of  teachers  are  spending  their  lives  in  attending 
to  them.  It  is  ihousjht  by  many  now,  that  this  is  a  useless  and 
imprudent  waste  of  time  and  money,  in  most  instances,  at  least  : 
it  will  appear  to  be  much  more  so,  when  there  shall  be  one  uni- 
versal laiii^uage,  which  shall  be  understood  and  spoken  by  all  ; 
and  when  the  books  written  in  that  language  shall  contain  all  the 
useful  learning  and  knowledge  in  the  world  ;  and  all  farther  ira- 
prc)>ements  will  be  communicated  to  the  world  in  that  lan- 
guage. 

And  when  this  language  shall  be  established,  and  become  uni- 
versal, all  the  learning  and  wisdom  in  the  world  will  tend  and 
serve  to  improve  it,  and  render  it  more  and  more  perfect.  And 
there  can  be  no  doubt  that  such  improvements  will  be  made  that 
persons  will  be  able  to  communicate  their  ideas  with  more  ease 
and  precision,  and  with  less  ambiguity  and  danger  of  being  mis- 
understood,  than  could  be  done  before. 

And  ways  will  be  invented  to  learn  children  to  read  this  lan- 
guage with  propriety,  and  to  spell  and  write  it  with  correctness, 
with  more  ease,  and  in  much  less  time,  than  it  is  now  done,  and 
•with  little  labour  and  cost.  And  ways  may  be  invented,  perhaps 
something  like  the  short  hands,  which  are  now  used  by  many,  by 
which  they  will  be  able  to  communicate  their  ideas,  and  hold  in- 
tercourse and  correspondence  with  each  other,  who  live  in  differ- 
ent parts  of  the  world,  with  much  less  expense  of  time  and  labour, 
perhaps  an  hundred  limes  less,  than  that  with  which  men  now 
correspond. 

This  will  also  greatly  facilitate  the  spreading  useful  knowledge, 
and  all  kinds  of  intelligence,  which  may  be  a  benefit  to  mankind, 
to  all  parts  of  the  world  ;  and  render  books  very  cheap,  and  easy 
to  be  obtained  by  all.  There  will  then  be  no  need  of  translations 
into  other  languages,  and  numerous  new  impressions,  in  order  to 
have  the  most  useful  books  read  by  all.  Many  hundreds  of  thou- 
sands of  copies  may  be  cast  off  by  one  impression,  and  spread 
over  all  the  earth.  And  the  Bible,  one  of  which,  at  least,  every 
person  will  have,  by  printing  such  a  vast  number  of  them  at  one 
impression,  may  be  afforded  much  cheaper  than  it  can  be  now  ; 
even  though  it  should  be  supposed  tiiat  no  improvement  will  be 
made  in  the  art  of  printing,  and  making  paper,  which  cannot  be 
reasonably  supposed  ;  but  the  contrary  is  much  more  probable, 
viz.  that  both  these  will  then  be  \  erformed,  in  a  better  manner, 
and  with  much  less  labour  and  expense,  than  they  are  now  exe- 
cuted. None  can  doubt  of  this,  who  consider  what  improvements 
have  been  made  in  these  arts,  since  they  were  first  invented. 

This  universality  of  language  will  tend  to  cement  the  world  of 
mankind  so  as  to  make  them  one,  in  a  higher  degree,  and  to  great- 
er advantage,  than  otherwise  could  be.  This  will  absorb  the  dis- 
tinctions that  are  now  kept  up  between  nations  speaking  different 
languages,  and  promote  a  general,  free  communication.  It  is  ob- 
Bcrvedj  when  there  was  but  one  language  in  the  world,  that  the 


Sect.  II.  Farticularhj  described.  473 

people  were  one*  And  this  will  greatly  facilitate  their  united 
exertions,  to  effect  whatever  may  be  fov  the  public  good. 

Therefore  since  there  will  be  so  many  and  great  advantages, 
in  having  one  universal  language,  understood  and  used  by  all 
mankind,  and  it  will  answer  so  many  good  purposes,  when  men 
shall  be  disposed  to  make  a  right  improvement  of  it  ;  and  since 
it  may  be  so  easily  effected,  when  men  shall  be  united  in  piety 
and  benevolence,  and  wisdom  shall  reign  among  ihcm  ;  there  is 
reason  to  think  that  God  will  so  order  things  in  his  providence, 
and  so  influence  and  turn  the  hearts  of  mankind,  as  in  the  most 
agreeable  manner  to  introduce  the  best  language,  to  be  adopted 
and  used  by  all,  in  that  day  in  which  great  and  peculiar  favour 
■and  blessings  will  be  giMnted  to  the  world,  far  beyond  those 
•which  had  been  given  in  preceding  ages.  And  this  is  agreeitble 
to  the  scripture,  which  speaks  of  that  day,  as  distinguished  and 
remarkable  for  the  union  and  happiness  of  mankind,  when  tht  y 
shall  have  one  heart,  and  one  ivay.  And  this  seems  to  be  ex- 
pressly predicted  :  when  speaking  of  that  time  it  is  said.  "  Then 
Avill  I  turn  to  the  people  a  pure  language,  that  they  may  all  caU 
upon  the  name  of  the  Lord,  to  serve  him  with  one  consent."! 
These  words  have  been  understood  in  another  sense  ;  but  t!ie 
most  natural  and  consistent  meaning  seems  to  be,  That  the  peo- 
ple shall  not  then  have  a  mixed  language,  speaking  with  diift^r- 
ent  tongues,  which  would  naturally  separate  them  into  differeiit 
parties,  and  render  them  barbarians  to  each  other  in  their  wcr- 
ship  :  but  God  will  so  order  things  at  that  time,  that  one  lan- 
guage shall  be  intr  oducedand  spoken  by  all  ;  and  which  snail 
be  more  perfect,  elegant  and  pure,  free  from  those  defects,  incon- 
sistencies, and  that  jargon,  which  before  attended  all,  or  most  lan- 
guages ;  that  they  may  all,  even  all  mankind,  call  upon  the  name 
of  the  Lord,  with  one  voice,  and  in  one  language,  to  serve  him 
with  one  consent  ;  by  which  they  shall  be  united  in  worship,  and 
divine  service,  not  only  in  heart,  but  in  lip,  as  mankind  never  were 
before. 

4.  The  church  of  Christ  will  then  be  formed  and  regulated, 
according  to  his  laws  and  institutions,  in  the  most  beautiful  and 
pleasing  order. 

This  is  implied  in  what  has  been  said  ;  but  is  worthy  of  a  more 
particular  attention.  There  will  then  be  but  one  universal, 
catholic  church,  comprehending  all  the  inhabitants  of  the  world, 
formed  into  numerous  particular  societies  and  congregations,  as 
shall  be  most  convenient,  to  attend  on  public  worship,  and  the  m- 
stitutions  of  Christ.  There  will  be  no  schisms  in  the  church 
then  :  Christians  will  not  be  divided  into  various  sects  and  de- 
nominations ;  but  there  will  be  a  beautiful  and  happy  union  in 
sentiment,  respecting  the  doctrines,  worship  and  institutions  of 
Clirist  ;  and  all  will  be  of  one  heart,  and  one  way,  and  serve 
Christ  with  one  consent.  The  ordinances  of  baptism  and  the 
*  Gen.  xi.  6.  I  Zeph.  Hi.  9. 


47*'  i^fis  ]\tillenium  SlalCj  Sect.  II. 

Lord's  supper,  and  all  the  institutions  of  Christ  will  be  attended 
in  due  order,  with  solemnity  and  decency  ;  and,  bein^j;  accom- 
panied with  divine  efficacy,  will  have  their  proper  and  saving  ef- 
i'ect.  All  the  children  will  be  members  of  the  church,  having 
the  iniating  seal  applied  to  them,  and  being  solemnly  devoted  to 
Christ  in  baptism  ;  and  tliey  will  be  faithfully  brought  up  for 
him,  and  early  discover  their  love  to  Christ,  not  only  in  vv^rds, 
but  by  obeying  him,  and  attending  upon  all  his  institutions.  Fhs 
discipline  which  Christ  has  instituted  will  be  faithfully  practised, 
so  far  as  there  shall  be  any  occasion  ;  and  christians,  by  watch- 
ing over  each  other  in  love,  and  exhorting  and  admonishing  one 
another,  will  prevent,  or  immediately  heal  all  offences.  In 
those  respects,  and  in  others  not  here  mentioned,  and  perhaps 
not  thought  of,  the  church  of  Christ  will  then  be  the  best  regu- 
hited,  most  beautiful  and  happy  society  that  ever  existed,  or  can 
be  formed  on  earth.  "  When  the  Lord  shall  build  up  Zion,  the 
church,  he  shall  appear  in  his  glory."  Then,  what  is  predicted 
in  the  sixtieth  chapter  of  Isaiah,  and  many  other  prophecies  of 
the  same  event,  shall  be  fulfilled.  God  says  to  his  church, 
"  Arise,  shine,  for  thy  light  is  come,  and  the  glory  of  the  Lord 
is  risen  upon  thee  :  Whereas  thou  hast  been  forsaken  and  haied, 
so  that  no  man  went  through  thee,  I  will  make  thee  an  eternal 
excellency,  the  joy  of  many  generations.  I  will  make  the  pl.tce 
of  my  feet  glorious.  Thou  shalt  also  be  a  crown  of  glory  in  tae 
hand  of  the  Lord,  and  a  royal  diadem  in  ihe  hand  of  thy  <^od. 
Glorious  things  are  spoken  of  tiiee,  C)  city  of  God  "* 

5.  Then  Christianity  will  appear  in  its  true  beauty  and  excel- 
lence, and  the  nature  and  genuine  effects  of  it  will  be  more  mani- 
fest than  ever  before,  and  the  truth  and  amiableness  of  it  be  ex- 
hibited in  a  clear  and  striking  light. 

Christianity  has  hitherto  been  generally  abused  and  perverted 
by  those  who  have  enjoyed  the  gospel  ;  and  but  little  ot  the  genu- 
ine spirit  and  power  of  it  has  appeared  among  those  who  have 
been  called  christians.  They  have,  tlie  most  of  them,  disobef  ed 
the  laws  of  Christ,  and  misrepresented  and  perverted  the  doctrines 


*  It  has  been  a  question,  Whether  in  tlie  Millennium,  when  the  church 
shall  be  thus  universal,  and  be  brought  to  sucli  a  well  i-egulated,  holy  and 
happy  state,  there  will  be  any  need  of  civil  rulers,  to  preside  and  g'o\ern 
in  temporal  matters  !  It  is  said,  that  every  tiling  which  \\ill  be  necessary 
of  this  kind,  will  be  regulated  and  ordered  by  particular  churches,  and 
civil  oflicers  will  not  be  needed,  and  will  have  nothing  to  do. 

But  when  it  is  considered,  that  the  churcii  of  Clirist  is  not  a  worldly  so- 
ciety, and  has  no  concern  with  temporal  matters,  and  the  concerns  of  tlie 
world,  considered  merely  as  sucli,  or  any  farther  than  they  are  included  in 
obedience  to  the  laws  of  Christ  :  And  that  there  will  be  need  of  regula- 
tions and  laws,  or  orders,  with  respect  to  the  temporal  concernS;iOf  man- 
kind ;  it  will  appear  proper  and  convenient,  if  not  necessary,  that  there 
sliould  be  Avise  men  cliosen  and  appointed  to  superintend,  and  direct  in 
worldly  affairs,  whose  business  it  shall  be  to  consult  the  temporal  interest 
of  men,  and  dictate  those  regulations  from  time  to  time,  which  shall  pro- 
mote the  public  good,  and  the  temporal  interest  of  individuals. 


Sect.   II.  Parlicularly  described.  475 

and  instiUitions  of  the  gospel,  to  accommodate  it  to  the  gratifica- 
tion of  their  selfishness-  pride  and  worldly  spirit  ;  and  have  hated 
and  persecuted  one  another  unto  death.  They  have  divided  into 
innumerable  sects  and  parties,  and  have  not  been  agreed  in  the 
doctrines  and  insMlutions  of  the  gospel  ;  but  have  embraced  va- 
rious and  contrary  opinions  concerning-  them  ;  and  contended 
about  them  with  wrath  and  bitterness.  And  the  greatest  part 
of  the  christian  world  have  l)ccn  as  openly  vicious,  as  the  heathen 
nations,  if  not  more  so.  And  as  the  name  of  God  was  blasphem- 
ed among  the  Geniiles  by  the  wicked  lives  of  the  Jews,*  so  the 
name  of  Christ  has  been  blaspliemed  by  infidels  and  others, 
through  the  various  kinds  of  wickedness  of  those  who  have  been 
called  christians  :  "  By  reason  of  whom,  the  way  of  truth  has  been 
evil  spoken  of."t  But  few  in  the  christian  world,  in  comparison 
with  tlie  rest,  have  honoured  Christ,  by  entering  into  the  true 
meaning  and  spirit  of  the  gospel,  loving  it  and  living  agreeable 
to  it  :  And  those  few  have  been  generally  hidden  and  overlooked 
by  the  multitude  of  merely  nominal  christians.  And  genuine 
Christianity  is  not  to  be  found  in  the  faith  a.id  lives  of  those  in 
general  who  assume  the  name  of  christians  ;  but  in  the  Bible  on- 
ly, since  the  most  who  profess  to  know  Christ,  by  their  doctrines 
and  works  do  deny  him. 

But  in  the  Millennium  the  scene  will  be  changed,  and  Chris- 
tianity will  be  understood  and  acted  out,  in  the  true  spirit  and 
power  of  it,  and  have  its  genuine  effect,  in  the  lives  and  conduct  of 
all.  And  when  it  comes  to  be  thus  reduced  to  practice  by  all,  it 
will  appear  from  fact  and  experience  to  have  a  divine  stamp ; 
and  that  the  gospel  is  indeed  the  wisdom  of  God,  and  the  power 
of  (iod,  forming  all  wlio  cordially  embrace  it  to  a  truly  amiable 
and  excellent  character,  and  is  suited  to  make  men  happy  in  this 
world,  and  that  which  is  to  come.  Then  all  the  disgrace  and 
reproach,  which  has  come  upon  Christ,  his  true  followers,  and 
upon  Christianity,  by  the  wickedness  and  enmity  of  men,  and  the 
abuse  of  the  gospel,  shall  be  wiped  off.  This  is  foretold  in  the 
following  words  :  "  Behold,  at  that  time  I  will  undo  all  that  aflflict 
thee,  and  I  will  save  Iier  that  halteth,  and  gather  her  that  was 
driven  out,  and  I  will  get  them  praise  and  fame  in  every  land, 
where  they  have  been  put  to  shame.  I  will  make  you  a  name 
&nd  a  praise  among  all  people  of  the  earth  "\  After  the  various 
schemes  of  false  religion  and  infidelity  have  been  tried  by  men, 
and  the  evil  nature  and  bad  effects  of  them  discovered,  real  Chris- 
tianity, as  it  is  stated  in  divine  revelation,  when  it  shall  be  under- 
stood by  all,  and  appear  in  universal  practice,  will  shine  with  pe- 
culiar lustre  and  glory  ;  and  the  beautv  and  excellence  of  it,  and 
the  happiness  it  produces,  will  be  more  apparent  and  affecting, 
and  be  more  admired,  by  the  contrast,  than  if  no  such  delusion 
and  false  religion  had  taken  place.  This  is  represented  in  the 
fast  words  of  David  the  Prophet.     "  And  he  shall  be  as  the  light 

*  Rom.  ii.  24.  f  2  Pet.  ii.  2.  t  Zepli.  xi^c,  29- 


476  T/ie  Mitlennium  Stale,  i^c.  Sect.  II. 

of  the  morning,  when  the  sun  riseth,  even  a  morning  without 
elouds  ;  as  the  tender  grass  springing  out  of  the  earth  by  clear 
shining  after  rain."* — When  the  sun  rises  in  a  clear  mor?[)ing, 
after  a  dark,  stormy  night,  and  the  tender  grass  springs  up  fresh 
and  lively,  it  is  much  more  pleasant  and  refreshing,  than  if  it  had 
not  been  preceded  by  such  a  night. 

6.  The  time  of  the  Millennium  will  be  in  a  peculiar  and  emi- 
nent sense  and  degree,  T/ie  day  of  .sahaiio?!,  in  which  the  Bible, 
and  all  the  doctrines,  commands  and  institutions  contained  in  it, 
will  !iave  their  proper  and  designed  issue  and  effect ;  and  that 
which  precedes  that  day  is  preparatory  to  it,  and  suited  in  the  best 
nianner  to  introduce  it,  and  render  it  eminently  the  gospel  day. 

The  Spirit  of  God  will  then  be  poured  out  in  his  glorious 
fulness,  and  fill  the  world  with  holiness  and  salvation,  as  floods 
upon  the  dry  ground.  All  the  preceding  influences  of  the  Holy 
Spirit,  in  converting  and  saving  men,  are  but  the  first  fruits, 
which  precede  the  harvest,  whicli  will  take  place  in  that  latter 
day.  This  was  typified  in  the  Mosaic  institutions.  The  most 
remarkable  festivals  were  the  Passover,  the  feast  of  the  first 
fruits,  and  the  feast  of  Tabernacles,  upon  which  all  the  males  in 
Israel  were  commanded  to  attend  at  Jerusalem.  The  Passover 
typified  the  death  of  Christ,  and  he  was  crucified  at  the  time  of  that 
feast.  The  feast  of  the  first  fruits,  or  Penticost,  as  it  is  called  in 
the  New  Testament,  typified  the  first  fruits  of  the  death  of  Christ, 
in  the  outpouring  of  tlie  Holy  Spirit,  and  the  conversion  of  men, 
when  the  gospel  was  first  preached,  wliich  took  place  at  the  time 
of  this  feast. "t  The  feast  of  tabernacles,  which  was  "  the  feast 
o^ ingatherings  which  was  in  the  end  of  the  year,"|  was  a  type 
of  the  Millennium,  which  will  be  in  the  latter  end  of  the  world, 
wiien  the  great  and  chief  ingathering  of  souls  to  Christ  and  his 
church  shall  take  place.  This  is  the  time  when  Christ  will  see 
the  fruit  of  the  travail  of  his  soul,  and  shall  be  satisfied.  To  this 
day  most  of  the  prophecies  of  Christ,  and  salvation,  and  of  the 
good  tilings  which  were  coming  to  the  churcii,  have  their  princi- 
pal reference,  and  they  will  huve  their  chief  fulfilment  then.  This 
is  the  day  which  our  Lord  said  Abraham  saw  with  gladness  and 
joy.  "  Your  father  Abraham  rejoiced  (or  leaped  forward)  to  see 
my  day  :  And  he  saw  it,  and  was  glad."§  He  saw  the  day  of 
('hrist  in  the  promise  made  to  him.  That  in  his  seed  all  nations 
should  be  blessed  ;  which  will  be  accomplished  in  the  Millenni- 
um, and  not  before.  This  is  the  day  of  Ciirist,  the  day  of  his 
great  success  and  glory.  This  is  the  gospel  day,  in  comparison 
with  which  all  that  precedes  it,  is  night  and  darkness. 

Then  the  chief  end  of  divine  revelation  will  be  answered.  It 
has  been  given  with  a  chief  reference  to  that  time,  and  it  will  then 
be  the  mean  of  pioducing  unspeakably  greater  good,  than  in  all 
ages  before.  It  will  then  be  no  longer  misunderstood,  and  per- 
verted and  abused,  to  support  error  and  wickedness  ;  but  be  uni- 
versally piized  more   than   all    riches,   and  improved  to  the   best 

*  2  Sam.  xxiii.  4.       f  Acts  ii.  I.       \  Ex.  xxxiv.  22.      §  John  viii,  5Q. 


bKCT.  IIL  IV/ien   the  ABUeHnium  tvill  take  place,  477 

purposes,  as  the  fountain  of  knowledge  and  wisdom.     And  all  the 
institutions   and   ordinances    appointed  by  Christ,   will  then  have 
their  chief  effect.     They  will  then  be  understood  and  take  place 
in  due  order,  and  be  attended  in  a  proper  manner  ;   and  the  wis- 
dom  and  goodness  of  Christ  in  ordaming  them   will  be  seen  and 
experienced  by  all.     Then  the  gospel  will  be  preached,  as  it  nev- 
er  was  before,  since  the  days  of  inspiration  ;  in  which  the  minis- 
ters of  the  gospel  will  be  eminently  burning  and  shining  lights, 
exhibiting  the  important,  affecting,  glorious  truths  of  the  gospel, 
in  a  clear  and  striking  light,  and  in  a  manner  most  agreeable  and 
entertaining  ;  which  will  fall  into  honest  and  good  hearts,  and  be 
received  with   the  highest  relish   and   pleasure,   and  bring   forth 
fruit  abundantly.  The  Sabbath  will  be  a  most  pleasant  and  profit- 
able day,    and   improved  to   the   best  and  most   noble  purposes. 
And  the  administration  of  baptism  and  the  Lord's  supper,  accord- 
ing to  divine  institution,  will  greatly  conduce  to  the  edification  of 
the  church,    and  appear  in  their  true   importance  and  usefulness, 
as   they  never  did  before  j    these   and   all   other   institutions  of 
Christ,  being  appointed  with  special  reference  to  that  day,   when 
they  will  have  their  chief  use,  and  answer  the  end  of  their  ap- 
pointment. 

As  the  winter  in  the  natural  world  is  preparatory  to  the  spring 
and  sumiher,  and  the  rain  and  snow,  the  shining  of  the  sun,  the 
wind  and  frost,  issue  in  the  order,  beauty  and  fruitfulness  of  the 
vegetable  world  ;  and  have  their  proper  effect  in  these  ;  and  the 
end  of  winter  is  answered  chiefly  in  what  takes  place  in  the  spring 
and  summer,  and  the  former  is  necessary  to  introduce  the  latter, 
and  in  the  best  manner  to  prepare  for  it :  so  in  the  moral  worlds 
or  the  church  of  Christ,  Avhat  precedes  the  Millennium  is  as  the 
■winter,  while  the  way  is  preparing  for  the  summer,  and  all  that 
takes  place  has  reference  to  that  happy  season,  and  is  suited  to 
introduce  it  in  the  best  manner  and  most  proper  time,  when  the 
gospel,  so  far  as  it  respects  the  church  in  this  world,  and  all  the 
institutions  and  ordinances  of  it,  will  have  their  genuine  and 
chief  effect,  in  the  order,  beauty,  felicity  and  fruitfulness  of  the 
church. 


SECTION  III. 

In  which  is  considered  ivhich  thousand  years  of  the  vtorld  wili  be 
the  Millennium^  and  when  it  will  begin. 

All  who  attend  to  the  subject  of  the  Millennium  will  naturally 
inquire.  When  this  happy  lime  will  take  place  ;  and  how  long  it 
will  be  before  it  shall  be  introduced  ?  And  some  who  have  under- 
taken to  find  from  scripture,  and  to  tell  the  precise  time  and  the 
year  when  it  will  begin,  have  been  evidently  mistaken,   because 

VOL,   II.  61 


478  When  the  Mllenjiiunv  Sscr.  III. 

the  time  on  which  they  fixed  for  this,  is  passed,  and  the  event 
has  not  taken  place.  From  this,  some  have  concluded,  that  it  is 
uncertain  whether  there  will  ever  be  such  a  time  ;  and  othei's 
have  exploded  all  attempts  to  find  from  scripture  when  this  time 
will  be. 

Though  there  be  good  reason  to  conclude  that  the  exact  time, 
the  particular  day  or  year  of  the  beginning  of  the  Millennium 
cannot  be  known,  and  that  it  will  be  introduced  gradually,  by 
different  successive  great  and  remarkable  events,  the  precise  time 
of  which  cannot  be  known  before  they  take  place  ;  and  that  the 
prophecies  respecting  it  are  so  formed  on  design,  that  no  man 
can  certainly  know  when  the  event  predicted  shall  be  accom- 
plished, within  a  year,  or  a  number  of  years,  until  it  is  manifest 
by  the  accomphshment,  as  such  knowledge  would  answer  no 
good  end,  but  the  contrary  :  yet  there  is  no  reason  to  suppose 
that  this  is  left  wholly  in  the  dark,  and  that  it  is  impossible  to 
know,  within  a  thousand,  or  hundreds  of  years,  when  this  glori- 
ous day  shall  commence,  which  is  so  much  the  subject  of  proph- 
ecy, in  which  the  glory  which  is  to  follow  the  sufferings  of  Christ, 
and  the  afflictions  of  his  church,  will  chiefly  consist,  so  far  as  it 
relates  to  the  transactions  of  time. 

Though  it  may  be  evident  from  scripture,  that  the  seventh 
thousand  years  of  the  world  will  be  the  time  of  the  prosperity  of 
the  church  of  Christ  on  earth  ;  yet  this  event  may  come  on  by 
degrees,  and  be  in  a  measure  introduced  years  before  that  time  ; 
and  the  church  may  not  be  brought  to  the  most  complete  and 
happy  state  of  that  day,  but  still  have  farther  advances  to  make, 
after  this  seventh  thousand  years  begin,  and  continue  some  years 
after  they  are  ended  :  So  that  the  particular  year  of  the  beginning 
or  end  of  tliis  time,  cannot  be  known,  before  it  actually  takes 
place.        , 

It  is  thought  that  there  is  reason  to  conclude  from  divine  reve- 
lation, that  the  seventh  millenary  of  the  world,  will  be  the  time 
in  which  the  church  of  Christ  will  enjoy  a  Sabbath  of  rest,  and  be 
brought  to  its  highest  and  chief  prosperity  in  this  world,  which  is 
so  much  the  subject  of  scripture  prophecy  ;  and  that  the  end  of 
the  world,  and  the  day  of  general  judgment,  will  take  place  soon 
after  this  Millennium  is  over.  The  following  observations  are 
designed  to  point  out  some  of  the  evidence  of  this. 

It  has  been  already  observed.  That  the  creation  of  the  natural 
world  in  six  days,  and  the  seventh  being  appointed  to  be  a  day  of 
rest,  does  afford  an  argument  that  the  moral  world,  or  the  church 
and  kingdom  of  Christ,  of  which  the  natural  world  is  a  designed 
type,  in  many  respects,  will  be  six  thousand  years  in  forming,  in 
order  to  be  brought  to  such  a  state,  as  in  the  best  manner  to  en- 
joy a  thousand  years  of  rest,  peace  and  prosperity  ;  a  day  in  the 
natural  world,  in  this  instance,  representing  a  thousand  years  in 
the  moral  world  :  And  that  time  being  thus  divided  into  sevens, 
to  have  a  perpetual  rotation  to  the  end  of  it,  denotes  that  the  world 


Sect.  III.  Will  take  /dace.  4.79 

is  to  stand  but  seven  thousand  years,  as  "  One  day  is  with  the 
Lord  as  a  thousand  years,  and  a  thousand  years  as  one  day." 
And  that  this  has  been  handed  down  as  the  opinion  of  many  an- 
cients, both  Jews  and  christians.*  It  is  acknowledeed,  that  this 
argument  is  not  sufficient  to  establish  this  point,  considered  by 
itself  alone  ;  but  it  is  thought  to  have  some  weight,  when  joined 
with  other  arguments  from  scripture  which  coincide  with  this, 
and  serve  to  strengthen  it. 

It  is  observable,  that  the  number  seven  is  the  most  noted  num- 
ber mentioned  in  scripture,  in  many  respects,  and  is  a  sacred  num- 
ber above  all  others.  And  in  the  Mosaic  ritual,  which  contained 
many  typical  institutions,  the  Israelites  were  commanded,  not  only 
to  observe  every  seventh  day,  as  a  day  of  rest  ;  but  every  seventh 
year  as  a  Sabbath,  and  year  of  rest.  And  the  seventh  month  in 
every  year  was  a  festival  and  sacred  month,  above  all  other 
months  of  the  year.  In  this  month  was  the  feast  of  tabernacles, 
which  was  to  be  observed  seven  days  with  great  joy.  On  the 
first  day  of  this  month  was  the  feast  of  trumpets,  when  the  trum- 
pets were  to  be  blown  through  all  the  land,  which  was  a  type  of 
the  extraordinary  preaching  of  the  gospel  which  will  introduce 
the  Millennium.  And  on  the  tenth  day  was  their  annual  and 
most  solemn  fast,  on  which  they  were  to  confess  their  sins  and 
afflict  their  souls,  and  atonement  was  made  for  them.  Which 
was  a  figure  of  the  repentance  and  extraordinary  humiliation,  to 
which  the  inhabitants  of  the  world  will  be  brought,  by  the  preach- 
ing of  the  gospel,  attended  with  the  dispensations  of  divine  Provi- 
dence suited  to  promote  this,  previous  to  their  being  raised  up  to 
the  prosperity  and  joy  of  that  day.  And  then  the  joyful  feast  of 
ingathering,  in  the  end  of  the  year,  came  on,  on  the  fifteenth  day 
of  the  same  month.  This  was  a  type  of  the  happy,  joyful  Millen- 
nium in  the  seventh  and  last  thousand  years  of  the  world,  in 
which  vast  multitudes,  even  most  of  the  redeemed,  will  be  gath- 
ered into  the  church  and  kingdom  of  Christ  ;  in  comparison 
with  whom,  all  who  shall  have  been  saved  before  this  time,  are 
but  the  first  fruits  of  the  purchase  of  Christ. 

It  is  evident  that  this  feast  of  Tabernacles  in  the  seventh  month 
was  a  designed  type  of  the  Millennium,  from  what  has  been  now 
observed,  and  what  has  been  said  on  the  three  most  remarkable 
■feasts  appointed  in  the  law  of  Moses,  in  the  preceding  section  ; 
but  this  evidence  is  strengthened,  and  made  certain,  by  what  is 
said  by  the  Prophet  Zechariah.  When  he  is  speaking  of  the 
Millennium,  and  predicting  that  happy  day,  he  says,  "  And  it 
shall  come  to  pass,  that  every  one  that  is  left  of  all  the  nations 
which  came  against  Jerusalem,  shall  even  go  up  from  year  to  year 
to  worship  the  King,  the  Lord  of  hosts,  and  to  keep  the  feast  of 
Tabernacles. ^'\  By  the  feast  of  Tabernacles  are  meant  the  enjoy- 
ments and  blessings  of  the  Millennium,  of  which  all  nations  shall 
th  en  partake,  and  which  were  typified  by  that  feast. 

•  See  Sect.  I.  page  439,  440,  with  the  note  there.      \  Zech.  xir.  \6. 


480  TV/ie7i  (he  Millennium  Sbct.  III. 

All  these  things  seem  to  point  out  the  seventh  thousand  years 
of  the  world  to  be  the  time  of  the  Millennium.  But  there  is  yet 
greater  evidence  of  this,  which  will  serve  to  stx'engthen  what  has 
been  observed,  and  shew  that  it  is  not  mere  conjecture. 

The  prophecies  in  the  book  of  Daniel,  of  the  rise  and  continu- 
ance of  the  little  horn,  and  of  the  time  in  which  the  church  shall 
be  in  a  state  of  affliction  ;  and  those  in  the  Revelation,  of  the  con- 
tinuance of  the  beast,  who  is  the  same  with  the  horn  ;  and  of  the 
duration  of  the  afflicted  state  of  the  church  during  that  time, 
when  examined,  and  compared,  will  lead  to  fix  on  the  seventh 
thousand  years  of  the  world  to  be  the  time  of  the  Millennium. 

In  the  Revelation,  the  time  of  the  continuance  of  the  beast,  af- 
ter his  deadly  wound  was  healed,  is  said  to  be  forty  and  two 
months.*  And  the  time  in  which  the  church  should  be  trodden 
down,  afflicted  and  oppressed,  is  said  to  be  forty  and  two  months, 
a  thousand,  two  hundred  and  sixty  days,  and  a  time,  and  times, 
and  half  a  time.f  The  same  term  of  time  is  denoted  by  each  of 
these  expressions.  A  year  was  then  reckoned  to  contain  three 
hundred  and  sixty  days;  and  a  month  consisted  of  thirty  days. 
Injforty  and  two  months  were  a  thousand,  two  hundred  and  sixty 
days.  And  a  time,  and  times,  and  half  a  time,  are  three  years  and 
a  half,  which  contain  forty  and  two  months,  and  a  thousand,  two 
hundred  and  sixty  days.  So  long  the  beast,  the  idolatrous  per- 
secuting power,  exercised  by  the  Bishop  of  Rome,  the  Pope,  is  to 
continue  ;  during  which  time,  the  church  of  Christ  is  to  be  op- 
pressed, afflicted  and  opposed,  represented  by  the  holy  city  being 
trodden  under  foot  by  the  Gentiles  ;  the  two  witnesses  prophesy- 
ing in  sackcloth  ;  and  a  Avoman  persecuted  and  flying  into  the 
wilderness,  to  hide  herself  from  her  enemies,  where  she  is  fed  and 
protected  during  the  reign  of  the  beast,  which  is  to  continue  a 
thousand,  two  hundred  and  sixty  years,  a  prophetical  day  being  a 
year.  At  the  end  of  those  years,  the  Pope  and  the  church  of 
Rome,  of  which  he  is  the  head,  will  be  destroyed.  And  accord- 
ing lo  the  representation  in  the  Revelation,  the  kingdom  of  the 
devil  in  the  world,  will  fall  at  the  same  time,  and  the  kingdom  of 
Christ  be  set  ap  on  the  ruins  of  it,  and  the  Millennium  will  take 
place. 

If  it  were  known  when  the  bishop  of  Rome  first  became  what 
is  designed  to  be  denoted  by  the  beast,  the  time  of  his  fall,  and 
of  the  end  of  the  church  of  Rome,  and  of  Satan's  kingdom  in  the 
world,  when  the  Millennium  will  commence,  could  be  ascertained 
to  a  yecir.  But  as  this  beast  rose  gradually  from  step  to  step,  till 
he  bL'came  a  beast,  in  the  highest  and  most  proper  sense,  this. 
involves  the  subject  in  some  degree  of  uncertainty,  and  renders 
n  more  difficult  to  determine,  at  which  considerable  increase 
and  advance  of  the  bisliop  of  Rome  in  power  and  influence,  the 
vliousand,  two  hundred  and  sixty  years  began.  He  had  great  in- 
ihiciice,  not  only  in  the  church,  in  the  ecclesiastical  matters,  but 

*  Rev.  xlih  5.  f  Chap.  xi.  2,  3.  xii-  6,  14. 


Sect.  III.  Will  take  iilace.  481 

in  the  temporal  aftairs  of  the  Roman  empire,  and  of  the  kingdoms 
wliich  were  erected  in  it,  by  tlie  invasion  of  the  northern  nations, 
before  he  was  publicly  acknowledged  and  declared  to  be  universal 
bishop  ;  which  was  done  in  the  year  of  Christ,  606.  This  greatly 
increased  his  influence  and  power  in  the  christian  world  :  and 
the  church  was  now  become  exceeding  corrupt.  If  the  1260 
years  be  reckoned  from  this  time,  they  will  end  in  the  year  1866, 
seventy  four  years  from  this  time,  viz.  1792.  But  the  Pope  did 
not  become  a  temporal  prince,  and  publicly  assume  civil  jurisdic- 
tion, till  the  year  756,  when  Pepin,  the  king  of  France,  then  the 
most  powerful  prince  in  Christendom,  made  him  prince  over  a 
large  dominion,  and  he  assumed  civil  authority,  and  upon  this  he 
subdued  three  kings  or  kingdoms,  and  they  fell  before  him, 
according  to  the  prediction  of  him  in  the  prophecy  of  Daniel.* 
And  he  soon  had  such  power  over  the  nations,  as  to  set  up  an 
emperor  in  Germany,  to  be  his  tool,  by  whom  to  raise  himself  to 
universal  empire,  reserving  to  himself  and  claiming  power  over 
the  emperor,  and  over  all  kings  in  the  christian  world,  to  set 
them  up  and  crown  them,  or  depose  them  when  he  pleased. 

This  is  the  most  remarkable  epoch  ;  when  the  Pope  became  a 
beast,  in  the  most  proper  sense,  from  whence  his  reign  is  to  be 
dated.  Twelve  hundred  and  sixty  years  from  this  date,  756,  will 
end  near  the  beginning  of  the  seventh  thousand  years  of  the 
world.  But  as  he  rose  to  this  height  gradually,  and  w^as  a  beast 
in  a  lower  sense  long  before  this,  it  is  reasonable  to  suppose  that 
he  will  fall  by  degrees,  until  his  usurped  power  is  wholly  taken 
from  him,  and  the  false  church  of  Rome,  the  great  whore,  utter- 
ly destroyed  ;  and  that  he  has  been  falling  many  years  ;  and  that 
as  the  time  of  his  reign  draws  nearer  to  a  close,  more  remarkable 
events,  by  which  he  and  that  church  will  come  to  total  ruin,  will 
take  place  in  a  more  rapid  succession.  But  this  will  be  more 
particularly  considered  in  the  next  section. 

Therefore,  these  prophecies  of  the  rise  and  fall  of  Antichrist, 
or  the  beast,  and  the  time  of  his  reign,  knd  of  the  afflicted  state  of 
the  church  of  Christ,  fix  the  end  of  these,  and  of  the  reign  of 
Satan  in  the  world  of  mankind,  near  the  beginning  of  the  seventh 
thousand  years  of  the  world,  when  the  Millennium  will  be  intro- 
duced ;  though  many  things  will  take  place  before  that  time,  by 
which  the  Pope  and  his  interest  will  gradually  decline  and  sink, 
and  in  favour  of  the  church  and  kingdom  of  Christ,  to  prepare  the 
way  for  the  introduction  of  the  Millennium. 

In  the  book  of  Daniel,  the  same  idolatrous,  persecuting  ptiwer, 
and  the  time  of  the  continuance  of  it,  and  of  the  oppressed  state 
of  the  church  are  predicted  :  And  the  time  is  fixed,  and  express- 
ed by  a  time,  and  times,  and  an  half,  or  the  dividing  of  time  ;t 
which  is  the  same  mentioned  by  St.  John,  in  the  Revelation,  and 
is  1200  prophetic  days  ;  that  is,  so  many  years,  as  has  been  ob- 
served above.     There  it  is  said  by  him  who  interpreted  to  Daniel 

*  Dan.vii.  8,  20,34.  f  Dan,vii.25.  xii.  7. 


*S2  fV/ien  the  Millennium  Sect.  III. 

the  vision  of  the  four  beasts,  "  The  fourth  beast  shall  be  the 
fourth  kingdom  upon  earth,  which  shall  be  diverse  from  all  king- 
doms, and  shall  devour  the  whole  earth,  and  tread  it  down  and 
break  it  in  pieces."  This  is  the  Roman  empire.  "  And  the  ten 
horns  out  of  this  kingdom  are  ten  kings  that  shall  arise.  And 
another  shall  arise  after  them,  and  he  shall  subdue  three  kings. 
And  he  shall  speak  great  words  against  the  Most  High,  and 
shall  wear  out  the  saints  of  the  Most  High,  and  think  to  change 
times  and  laws  :  And  they  shall  be  given  into  his  hand,  until  a 
time,  and  time,  and  the  dividing  of  time."*  This  last  horn, 
king  or  ruling  power,  is  evidently  the  same  with  the  little  horn 
mentioned  in  the  eighth  chapter  ;  and  is  the  same  with  the  beast 
when  he  was  recovered  to  life,  after  he  had  been  wounded  unto 
death,  which  St,  John  saw,  that  is,  the  Pope  of  Rome,  in  whom 
the  power  and  idolatry  of  this  empire  is  revived  and  continued. 
The  character  given  of  each  is  the  same  in  substance  ;  and  the 
time  of  their  continuance  is  the  same,  which  must  end, according 
to  every  probable  calculation,  at  or  about  the  enJ  of  the  sixth 
thousand  years  of  the  world,  or  about  twdSthousand  years  after 
the  incarnation  of  Christ.f  And  at  the  ehd  of  this  time,  this 
power  and  kingdom  is  to  be  destroyed,  and  t>  total  end  put  to  the 
Roman  empire,  represented  by  the  beast  :  And  the  kingdom  of 
Christ,  in  its  fulness  and  glory,  shall  then  take  place,  in  the  uni- 
versal prevalence  and  reign  ot  his  church  and  people,  which  is  ex- 
pressed in  the  following  words  : — "  But  the  judgment  shall  sit, 
and  they  shall  take  away  his  dominion,  to  consume  and  destroy 
it  to  the  end.  And  the  kingdom,  and  the  dominion,  and  the 
greatness  of  the  kingdom  under  the  whole  heaven,  shall  be  given 
to  the  people  of  the  saints  of  the  Most  High,  whose  kingdom  is 
an  everlasting  kingdom,  and  all  dominions  shall  serve  and  obey 
him."| 

In  the  eighth  chapter  of  Daniel,  we  have  a  different  representa- 
tion of  this  same  kingdom,  power  or  empire,  by  a  little  horn 
which  came  forth  out  of  one  of  the  four  horns,  into  which  the 
Grecian  empire,  founded  by  Alexander  the  great,  was  divided, 
some  time  after  his  death.  This  is  the  Roman,  or  fourth  and 
last  empire,  upon  the  destruction  of  which  the  kingdom  of 
Christ  is  to  prevail,  and  fill  the  world.  Daniel  describes  this  lit- 
tle horn,  as  it  appeared  to  him  in  the  vision,  in  the  following 
v.ords  :  "  And  out  of  one  of  them  came  forth  a  little  horn, 
Avhich  waxed  exceeding  great  towards  the  south,  and  toward  the 
east,  and  toward  the  pleasant  land.  And  it  waxed  great,  even 
to  the  host  of  heaven,  and  it  cast  down  some  of  the  host,  and  of 
the  stars,  to  the  ground,  and  stamped  upon  them.  Yea,  he  mag- 
nified himself  even  to  the  prince  of  the  host,  and  by  him  the 
daily  sacrifice  was  taken  away,  and  the  place  of  his  sanctuary  was 
cast  down.     And  an  host  was  given  him  against  the  daily  sacri- 

•  Dan.  vil.  23, 24,  25. 
I  See  bishop  Newton's  Dissertation  on  the  Prophecies,      4:Dan,  vii.  26,  27. 


Sect.  III.  JVill  take  /ilacc.  483 

fice,  by  reason  of  transgression,  and  it  cast  down  the  truth  to  the 
ground,  and  it   practised   and   prospered."*      And  this  vision  is 
explained  by  the  angel  interpreter  in  the   following  pan  of  the 
chapter.!     What  is  said  of  this  horn  respects  the  Roman  king- 
dom and  empire,  from  the  beginning   and  end  of  it,  the  ruin  of 
which  shall  open  the  way  for  the   kingdom  of  Christ   to  flourish 
in  the    world,  and  the  reign   of  the  saints  on  the  earth.     And 
what  is  said  of  this  power  or  kingdom  here  respects  the  idolatry 
thai  should  be  supported  and  practiced   by  it,  and  the  opposition 
it  should  make  to  God  and  his  people,  in  which  it  should  prevail, 
and  have  power  to  oppress  and  persecute  the  saints  :  and  there 
is  special  reference  to  the  Pope  and  those  under  his  influence  and 
direction,  when  he  should  be  at  the  head  of  this  empire,   and  rule 
in  it,  who  is  particularly  designed  in  the  seventh  chapter,   denot- 
ed by  the  little  horn,  "  which  had  eyes  like  the  eyes  of  man,  and 
a  mouth  speaking  great   things  ;    which  should  make  war  with 
the  saints,   and    prevail  against  them  ;    and   speak  great  words 
against  the  Most  High,   and  wear  out  the  saints   of  the  Most 
High."^:     This  power,  indeed,  did  oppose  and  destroy  the  mighty 
and  holy  people,  and  stand  up  against  the  Prince  of  princes,  be- 
fore it  existed,  and  was  exercised  by  antichrist  in  the  church  of 
Rome.      Jesus  Christ  the  Prince  of  princes   was  put  to  death  by 
this  power.     And  this  horn  persecuted  the  church,  especially  at 
times,  for  near  three   hundred  years  after  the  death  of  Christ  ; 
all  of  which  is  included  in  the  description  of  the  horn  or  kingdom 
which  is  the  chief  subject  of  this  chapter  ;    but  there  is  particu- 
lar and  chief  reference  to  what  this  power  would    be   and  do, 
when  in  the  hands  of  antichrist,   for  he,  above  all  others,  has  spo- 
ken great  things,  and  opened  his  mouth  to  blaspheme   God  and 
the  saints  :  He  has  introduced  and  promoted  the  grossest  idola- 
try,  and  stood  up  against  the  Prince  of  princes  ;    has  magnified 
himself  in  his  heart  even  to  the  prince  of  the  host,  the  Lord  Je- 
sus Christ  ;    and  has  been  the  most  cruel  and  bloody  persecutor  ' 
of  the  saints   for  many  ages  :    He  has  cast  down  the  truth  to  the 
ground,   and   practised  and   prospered,  and   has  destroyed  vast 
numbers  of  the  holy  people,  or  the  saints.     Gabriel,  who  was  or  - 
dered  to    make  Daniel   understand  the   vision,  said  to  him,  "  Be- 
hold, I  will  make  thee  know  what  shall  be  in  the  last  end  of  the 
indignation  :    For  at  the  time  appointed  the  end  shall  be."§     His 
interpretation  had  chief  respect  to  the  latter  end  of  this  kingdom 
under  the  reign  of  antichrist,  in  whose  end  the    kingdom  should 
be  ruined,  and  exist  no  more. 

The  question  is  here  asked,  "  How  long  shall  be  the  vision 
concermng  the  daily  sacrifice,  and  the  transgression  of  desolation, 
to  give  both  the  sanctuary  and  the  host  to  be  trodden  under  foot  ?" 
Bishop  Newton  says,  "  In  the  original  there  is  no  such  word  as 
concerning  ;  and  Mr.  Lowth  rightly  observes,  that  the  words  may 
be  rendered  more  agreeably  to  the  Hebrew  thus.    For  hotv  long  a 

•  Dan.  viii.  9, 10,  11,  12.        f  Verse  23—25,        if  Dan.  vii.  8,  21,  3«. 
Dan.  viii.  19. 


iS4  JVAett  the  Milknniujn  Sect.  HI. 

time  shall  the  vision  last,  the  daily  sacrijice  be  taken  away,  and  the 
transgression  of  the  desolation  continue,  Is^e.  After  the  same  man- 
ner the  question  is  translated  by  the  seventy,  and  in  the  Arabic 
version,  and  in  the  Vulgar  Latin." 

The  answer  is,  "  Unto  two  tliousand  and  three  hundred  days; 
then  shall  the  sanctuary  be  cleansed."*  These  are  no  doubt 
prophetical  days,  a  day  being  put  for  a  year.  The  time  there- 
fore specified  is  two  thousand  and  three  hundred  years.  All  the 
difficulty  in  fixing  on  the  time  of  the  end  of  these  days,  lies  in 
determining  at  what  time  the  reckoning  begins.  This  is  left  in 
a  degree  of  uncertainty,  as  is  the  beginning  of  the  reign  of  an- 
ticiu'ist,  which  is  to  continue  twelve  hundred  and  sixty  years  ; 
the  reason  of  which  doubtless  is,  that  it  should  not  be  precisely 
known  to  a  day  or  year,  when  this  time  will  end,  till  it  shall  be 
actually  accomplished,  while  it  is  made  certain,  the  time  of  the 
end  is  fixed,  and  they  who  are  willing  to  attend  to  the  subject, 
and  make  use  of  all  the  light  that  is  offered,  may  have  sufficient 
evidence  to  determine  within  a  few  years  when  the  time  will  be, 
and  not  be  left  in  a  total  uncertainty  about  it. 

The  little  horn,  which  is  the  chief  subject  of  this  vision,  and 
was  to  do  such  great  things  against  the  holy  people,  the  church, 
came  forth  out  of  one  of  the  four  notable  horns,  toward  the  four 
winds  of  heaven,  which  grew  out  of  the  goat,  after  the  one  great 
horn  was  broken,  which  the  goat  had  at  first  t  The  goat  is  the 
king  of  Grecia,  or  the  Grecian  empire,  erected  by  Alexander  the 
great,  who  was  the  first  king,  or  the  great  horn.|  After  the 
death  of  Alexander,  and  when  his  successors  in  his  family  were 
extinct,  four  kings  were  set  up,  and  divided  the  great  empire  be- 
tween them  into  four  kingdoms,  which  division  was  toward,  or 
according  to  the  four  winds,  East,  West,  North  and  South.  Cas- 
sander,  one  of  the  four  kings,  took  the  western  part  of  the  em- 
pire, or  the  western  kingdom,  containing  Macedon,  Greece,  &c. 
Out  of  this  horn  came  forth  the  little  horn,  which  "  waxed  ex- 
ceeding great,  toward  the  South,  and  toward  the  East,  and  toward 
the  pleasant  land."||  This  horn  Gabriel  explains  to  be  "  A  king 
of  fierce  countenance,  and  understanding  dark  sentences,  who 
shall  stand  up."§  The  Romans  are  meant  by  this  horn,  who  were 
west  of  Greece,  and  may  be  considered  as  included  in  the  west- 
ern part  of  the  empire,  which  was  one  of  the  four  horns,  out  of 
•which  they  rose,  and  soon  were  conspicuous  ;  and  Prideaux  says, 
"  1  heir  name  begaji  to  grow  of  great  note  and  fame  among  for- 
eign nations,  by  their  conquests  in  a  few,  not  above  five  or  six  and 
twenty  years,  after  the  above  mentioned  partition  of  the  empire 
of  the  goat,  into  four  horns  or  kingdoms.  And  they  were  a  dis- 
tinct people,  and  doubtless  made  some  figure,  when  the  four 
horns  first  existed.  From  this  time,  and  this  small  beginning, 
the  Romans  arose  by  their  policy,  power  and  conquests,  until 
they  arrived  to  a  vast  and  universal  empire.    And  as  they  exist- 

*   Dan.  viii.  13, 14.    ■[  Verse  8.      •!  Verse  21.     |1  Verse  9,         §  Verse  25. 


Sect.  III.  ffUl  i(ikc  jilace,  4ff4 

cd  as  a  people  when  the  Grecian  empire  was  divided  into  four 
kingdoms  or  horns,  and  they  were  really  included  in  the  western 
horn,  and  soon  rose  out  of  it,  and  went  on  and  grew  to  universal 
empire,  their  beginning  may  properly  be  reckoned  from  the  time 
when  the  western  horn  or  kingdom  arose,  in  whicli  they  were 
included,  as  they  soon  after  that  became  a  distinct  power  and 
kingdom,  and  were  a  little  horn,  and  proceeded  to  conquer  and 
destroy  the  horn,  out  of  which  they  came,  and  to  subdue  all  the 
other  horns. 

This  partitian  of  the  Grecian  empire  into  four  kingdoms  or 
horns  was  just  about  three  hundred  years  before  the  birth  of  Je- 
sus Christ,  or  the  beginning  of  the  christian  era.  And  as  the  in- 
carnation of  Christ  was  about  the  beginning  of  the  fifth  thousand 
years  of  the  world,  two  thousand  and  three  hundred  years  from 
the  rise  of  the  four  horns  will  end  at  or  near  the  beginning  of  the 
seventh  thousand  years  of  tlie  world.  Or  if  the  beginning  of  the 
little  horn  should  not  be  reckoned  from  that  tim^,  but  from  the 
time  whenllie  Roman  power  or  horn  began  to  be  conspicuous 
and  acknowledged  among  the  nations,  two  tliousand  three  hun- 
dred ye  irs  from  that  time  will  carry  them  but  a  few  years  beyond 
the  beginning  of  the  seventh  thousand  years  of  the  world  ;  so  tSat 
this  number  serves  to  confirm  what  has  been  observed  from  the 
other  numbers  in  Daniel,  and  the  Revelation,  viz.  That  the  reign 
of  antichrist,  v/ ho  is  the  last  head  of  the  Roman  empire,  will  end 
about  the  oeginning  of  the  seventh  millenary  of  the  world,  when 
the  Millennium  will  begin,  and  the  meek,  the  saints,  shall  inher- 
it the  earth,  take  the  kmgdom  and  reign  with  Christ. 

In  the  last  chapter  of  Daniel-  "  One  said  to  the  man  clothed 
in  Imen,  which  was  upon  the  waters  of  the  river,  How  long  shall 
it  be  to  the  end  of  thc-se  wonders  ?"  The  answer  is  made  m  a 
very  solemn  iiianner,  in  the  following  words  :  "  It  shall  be  for  a 
time,  times,  and  an  half.  And  when  he  shall  have  accomplished 
to  scatter  the  power  of  the  holy  people,  all  these  things  sh»ll  be 
finished."  He  who  shall  scatter  the  power  of  the  holy  people  or 
the  samts,  is  the  sarne  with  the  horn,  mentioned  in  the  seventh 
chapter,  who  should  "  wear  out  the  saints  of  the  Most  H  gh  ;" 
which  is  the  same  event  whicii  is  here  expressed  in  different 
words.  And  the  time  ot  his  doing-  this,  is  the  same  which  is 
ineutioned  here  :  "  And  they  shall  be  given  into  his  hand,  until 
a  time,  and  times,  and  the  dividing  of  time."*  That  is,  three 
prophetical  years  and  an  half,  in  which  are  l-i60  prophetical  days, 
which  are  put  for  so  many  years.  And  this  is  the  same  power 
which  is  called  a  beast  in  the  Revelation,  who  was  to  do  the  same 
thing  mentioned  here,  viz.  It  was  given  unto  him  to  make  war 
with  the  saints,  and  to  overcome  them  !  And  the  same  time  is 
there  fixed  for  his  doing  this.  "  And  power  was  given  unto  him 
to  continue  (or  practise  and  make  war)  forty  and  two  months," 
after  he  was  recovered  to  life  from  being  wounded  unto  death  ;f 
VOL.    II.  6:2 

*  Dan.  vii.  25.  f  Rev.  xili.  3,  5,  7. 


48§  When  the  Millenfiium  Sect.  IIL 

which  is  just  three  years  and  an  half,  or  twelve  hundred  and  six- 
ty days. 

Daniel  heard,  but  did  not  understand  the  answer,  and  therefore 
put  the  following  question,  *'  Then  said  I,  O  my  Lord,  what  shall 
be  the  end  of  these  things  ?"  The  answer  is,  "  From  the  time 
that  the  daily  sacrifice  shall  be  taken  away,  and  the  abomination 
that  mnketh  desolate  set  up,  there  shall  be  a  thousand,  two  hun- 
dred and  ninety  days.  Blessed  is  he  that  waiteth,  and  cometh  to 
the  thousand,  three  hundred  and  five  and  thirty  days."  Here  are 
two  different  numbers  or  times  mentioned,  and  neither  of  them 
agrees  exactly  with  the  foregoing  answer.  In  that,  the  time  of 
the  continuance  of  the  persecuting  power,  which  shall  scatter  and 
Avear  out  the  saints,  is  limited  to  1260  years.  In  the  answer  to 
Daniel's  question,  two  different  numbers  of  years  are  mentioned, 
when  those  evil  things  shall  come  to  an  end,  and  the  prophana- 
tion  ol  the  church,  and  the  worship  and  ordinances  of  Ciirist, 
shall  cease,  and  the  church  shall  be  restored  to  due  order,  and  be 
blessed  and  brought  to  a  happy  glorious  state,  viz.  1290,  and  1335 
years.  The  first  is  3D  ye;.rs  longer  than  the  time  mentioned 
above,  and  in  the  Revelation,  and  the  last  exceeds  it  75  years. 
This  seeming  difference  may  be  reconciled  by  observing,  that 
these  answers  do  not  respect  precisely  the  same  event.  The 
former  expresses  the  time  of  the  continuance  and  reign  of  anti- 
christ, in  which  he  shall  oppress  the  church  of  Christ  :  And 
when  he  shall  have  accomplished  to  scatter  the  power  of  the  holy 
people,  he  shall  be  destroyed.  The  latter  looks  forward  to  the 
recovery  of  the  church  of  Christ,  from  her  low,  afflicted,  broken 
state,  to  a  state  of  peace  and  prosperity,  in  the  proper  use  and  en- 
joyment of  the  worship,  institutions  and  ordinances  of  Christ, 
which  had  been  so  greatly  corrupted  by  the  false  church  of  Rome. 
It  may  take  some  time  to  effect  this,  after  the  Pope  and  the 
church  of  Rome  are  wholly  destroyed  and  extinct.  As  the  cor- 
ruption and  perversion  of  the  church,  worship  and  ordinances  of 
Christ,  was  bi  ought  on  by  degrees,  and  considerable  advances 
were  made  in  this,  after  antichrist  arose,  and  the  Pope  became  a 
persecuting  beast  ;  so  doubtless  the  church  will  not  be  wiiolly 
purified  when  this  beast  shall  be  destroyed  ;  but  it  will  be  some 
time  after  this,  before  all  corruptions  and  errors  in  doctrine  and 
practice  will  be  wholly  extirpated,  and  the  church  appear  in  her 
true  beauty,  and  come  to  a  state  of  universal,  established  peace 
and  prosperity.  Within  thirty  years  after  the  beast  shall  be  slainj 
and  his  body  destroyed  and  given  to  the  burning  flame,  or  at  the 
end  of  1290  years,  the  church  may  become  universal,  and  all  na- 
tions be  members  of  it  ;  and  it  may  arrive  to  a  state  of  great 
purity  and  peace,  and  an  end  be  put  to  all  her  troubles,  and  most 
of  tiie  wicked  be  swept  off  from  the  face  of  the  earth,  by  some  re- 
markable event,  and  sudden  stroke  ;  by  which  the  kingdom  of  Sa- 
tan shall  be  nearly  exiinct  ;  and  his  influence  among  mankind 
almost  wholly  cease.  But  the  church  of  Christ  may  not  arrive  to 
I'he  most  pure  and  happy  state  which  it  shall  enjoy,  under  forty  ov 


Sect.   III.  IVill  take  place.  487 

fifty  years  after  this.  For  this  happy  period  christians  must 
wait  ;  and  they  will  be  in  a  peculiar  and  high  degree  blessed, 
who  shall  come  to  this  happy  and  glorious  stale  of  tl»e  church, 
when  the  first  resurrection  shall  be  universal  and  complete,  and 
the  millennial  state  established,  and  brouglit  to  its  full  stature, 
and  proper  height  in  holiness  and  happiness,  which  look  place  in  a 
considerable  degree,  and  might  properly  be  said  to  have  began  a 
number  of  years  before.  But  these  events,  and  tlie  precise  time 
and  manner  of  their  taking  place,  will  be  fully  known,  and  the 
prophecies  by  which  they  are  foretold  will  be  belter  understood, 
when  they  shall  be  actually  accomplished  ;  and  all  the  mistakes 
which  are  now  made  respecting  them  will  be  rectified  ;  until 
which  time,  they  must  be  in  some  measure  sealed  Neverthe- 
less, it  may  be  evident  from  divine  revelation,  that  the  end  of  the 
reign  of  antichrist  draws  near,  and  the  lime  of  deliverance  of  the 
church  from  the  dark  and  low  state  in  which  it  has  been  near 
twelve  hundred  years,  and  of  the  ruin  of  the  kingdom  of  Satan 
in  the  world,  is  not  far  off  ;  and  that  these  great  events  will  come 
on  within  two  hundred  years,  or  about  that  time  ;  and  that  the 
seventh  thousand  years  of  the  world  is  the  time  fixed  for  the 
prosperity  of  the  cliurch  of  Christ,  and  the  reign  of  the  saints  on 
earth.  And  it  is  hoped  that  what  has  been  now  observed  on  this 
point  is  sufficient  to  convince  every  unprejudiced,  attentive  in- 
quirer, that  there  is  satisfactory  evidence  from  prophecy,  and 
other  things  contained  in  scripture,  that  the  predicted  Millen- 
nium will  take  place  at  that  time. 

It  has  been  observed,  that  as  antichrist  rose  gradually,  from 
one  degree  of  influence  and  power  to  another,  till  he  became  a 
complete  beast,  so  this  persecuting,  idolatrous  antichrislian  pow" 
ev  will  fall  by  degrees,  until  it  is  v/hoUy  taken  out  of  the  way  : 
And  there  may,  and  probably  will  be,  12bO  years  between  the 
most  remarkable  steps  by  which  he  rose,  and  as  great  and  re- 
markable steps  by  which  he  is  to  fall,  and  go  into  perdition.* 

The  corruption  and  apostasy  of  the  cliurch  had  early  begin- 
nings,  and  the  usurped,  tyrannical,   and   worldly  power  of  the 

•  The  time  of  the  captivity  of  the  Jews  by  the  Babylonians,  vvasfixediu 
the  prophecy  of  Jeremiah  to  seventy  years.  But  this  prediction  had  refer- 
tnce  to  different  beginnings  and  endings  It  was  just  seventy  years  from 
the  first  captivity,  in  the  fourth  year  of  Jehoiakim,'  when  Daniel  and  many 
©ther  Jews  were  carried  to  Babylon,  to  the  decree  of  Cvnis,  givingleave 
to  the  Jews  to  retxirn,  and  ordering  that  the  temple  and  Jerusalem  should 
be  rebuilt.  And  it  was  seventy  years  from  the  destruction  of  Jerusalem 
and  the  temple,  to  the  publishing  of  the  decree  of  Darius,  by  which  the 
building  of  the  temple  was  completed,  and  the  Jews  restored  to  their 
former  state. 

So,  the  1260  years  of  the  captivity  of  the  church  of  Christ,  in  spiritual 
Babylon,  will  doubtless  have  different  beginnings,  and  conseqieiitly  differ- 
ent endings.  As  tlie  power  and  tyranny  of  the  bishop  and  church  of 
Rome  rose  from  less  beginnings  to  their  full  height  ;  so  the  fall  is  to  be 
gradual,  till  it  is  completed  :  And  from  each  remarkable  advance,  there 
are  1260  years,  to  as  remarkable,  successive  events,  by  which  the  kingdom 
and  the  power  of  the  beast  sliaU  decline,  and  be  utterly  destroyed. 


488  lV,'ie7i  the  Miller,7nuin  ivHl  take  place.  Sect.   III. 

bishops,  especially  of  the  bisi^op  of  Rome,  soon  began  to 
tfike  place.  The  apostle  Paul  speaking-  of  the  grand  apostasy 
which  has  actually  t  ken  place  in  the  church  of  Rome,  under 
the  influence  and  power  of  the  man  of  sin,  that  is,  the  Pope, 
says,  that  the  seeds  of  all  this  were  then  sown,  and  this  mys- 
tery of  iniquity  did  then  begin  to  work  with  power  and 
energy,  Ivsg  yihoci  wMn'ch  was  to  be  kept  under  powerful 
restraints  for  a  while,  but  should  openly  appear  and  be 
acted  out  when  these  restraints  should  be  taken  off.*  In  the 
third  century,  "The  bishops  assumed,  m  many  places,  a  prince- 
ly authority,  particularly  those  who  liad  the  greatest  number  of 
churches  under  their  inspection,  and  who  presided  over  the  most 
opulent  assemblies  They  appropriated  to  their  evangelical 
function,  the  splendid  ensigns  of  temporal  majesty  :  A  throne 
surrounded  with  ministers,  exalted  above  tlieir  equals  the  servants 
of  the  meek  and  l^.umble  Jesus,  and  sumptuous  garments  daz- 
zled the  eyes  and  the  minds  of  the  multitude,  into  an  ignorant 
Veneration  for  their  arrogated  authority."!  And  about  the  mid- 
dle of  that  century,  Stephen,  the  bishop  of  Rome,  a  haughty 
ambitious  man,  aspired  to  a  superiority  and  power  over  all  the 
other  bishops  and  churches,  and  his  preeminence  in  the  church 
universal  was  acknowledged.  From  this  time  to  the  reforma- 
tion from  popery  in  the  sixteenth  century,  when  the  Pope  began 
to  fall  in  a  remarkable  degree,  and  lost  a  g>'eat  part  of  his  power 
and  i'^fluence,  which  lie  is  never  like  to  regain,  are  1200  years. 
Luther,  the  first  reformer,  arose  in  the  year  of  Christ  1517.  If  we 
reckon  back  from  tiiat  time,  1260  years  will  carry  us  to  the  year 
2.57,  which  is  the  very  time  in  wliich  Stephen,  bishop  of  Rome, 
claimed  and  usurped  the  power  and  preeminence  abovemenlion- 
ed,  and  which  was,  in  some  measure  at  least,  granted  to  him. 

And  as  this  man  of  sin  rose  higher  and  higher,  and  became 
more  conspicuous  by  one  remarkable  step  after  another,  in  the 
fourth,  fifth,  sixth  and  seventh  centuries,  until  he  was  publicly 
invested  with  temporal  dominion,  about  the  middle  of  the  eighth 
century,  viz.  in  the  year  756,  when  he  became  a  complete  beast, 
and  assumed  the  greatest  authority,  both  in  civil  and  religious 
matters,  in  the  christian  world,  and  in  fact  had  more  power  and 
influence  over  all  persons  and  things  in  the  church  and  state, 
than  any  other  man  ;  so  there  is  good  reason  to  conclude,  he 
will  gradually  fall,  by  one  remarkable  event  after  another,  from 
the  time  of  the  reformation  in  the  sixteenth  century,  when  his 
power  and  influence  in  the  christian  world  were  so  greatly 
eclipsed,  until  this  son  of  perdition  shall  be  utterly  destroyed, 
not  far  from  the  end  of  the  twentieth  century,  or  the  beginniiig 
of  the  seventh  thousand  years  of  the  world.  And  with  the  fall  of 
this  son  of  Satan,  the  kingdom  of  Satan,  which  has  been  so  great 
and  strong  in  this  world  for  so  long  a  time,  will  come  to  an  end, 
and  he  will  be  cast  out  of  the  earth,  and  chained  down    in  the 

*  2  Tliess.  ii.  3—8. 
•j-  Mosheim's  Ecclesiastical  History  :  Third  century,  Chap.  II. 


Sect.    IV.       What  is  to  take  filace  brj'ure  the  Millennium.  489 

bottomless  pit  :  Which  event  will  be  succeeded  by  tlie  kinp;dom 
of  heaven,  wliich  shall  comprehend  all  the  men  then  on  earih,  in 
which  the  saints  shall  reign  a  thousand  years. 

The  facts  and  events  which  have  taken  place  since  that  time, 
especially  in  the  present  century,  coincide  with  such  a  conclusion, 
and  serve  to  strengthen  and  confirm  it.  1  he  Pope  and  the  hier- 
archy of  the  church  of  Rome  are  sinking  witii  a  rapid  descent. — 
The  kings  and  nations  who  once  wandered  after  tliis  beast,  and 
joined  to  support  and  exalt  tliis  antichristian  power,  now  pay 
little  regard  to  him.  They  neitlier  love  nor  fear  him  much,  but 
are  rather  disposed  to  pull  him  down  and  strip  hmi  of  his  riches 
and  power.  The  dissolution  of  the  society  of  t!ie  Jesuits  banish- 
ing them,  and  confiscating  their  riches,  wlio  were  a  great  support 
of  that  church  and  the  Pope  ;  the  kings  taking  from  the  Pope 
the  power  which  he  claimed,  as  his  right,  to  nominate  and  ap- 
point all  the  bishops  to  vacant  sees,  and  actually  taking  it  upon 
themselves  to  do  this,  by  wliich  a  vast  stream  of  money,  which 
used  to  be  poured  into  the  coffers  of  the  Pope,  is  taken  from  him 
and  falls  into  the  hands  of  these  kings  : — The  increase  and  spread 
of  light,  by  vvoich  the  tyranny,  superstition  and  idolatry  of  the 
church  of  Rome  and  its  hierarchy  are  more  clearly  discerned,  and 
exposed  to  the  abhorrence  and  contempt  of  men  ;  and  especially 
the  great  increase  of  the  knowledge  oi"  the  nature,  reasonubltness 
and  importance  of  religious  and  civil  liberty,  and  the  rapid  spread 
of  zeal  among  the  nations  to  promote  these:  All  these  are  re- 
markable events,  which,  among  others  not  mentioned,  serve  to 
confirm  the  above  conclusion,  that  the  Pope  is  falling  with  in- 
creasing rapidity.  And  there  is  reason  to  expect  from  what  has 
come  to  pass,  and  is  now  taking  place,  and  from  scripture  prophe- 
cy, that  yet  greater  and  more  remarkable  events  will  soon  take 
place,  and  come  on  in  a  swift  and  surprising  succession,  which  will 
hasten  on  the  utter  overthrow  of  the  beast  and  al'  his  adherents  : 
And  that  the  time  predicted  will  soon  come,  when  the  ten  horns, 
or  kings,  who  have  agreed  in  time  past,  and  given  their  kingdom 
unto  the  beast,  shall  change  their  minds,  and  hate  the  whore,  and 
m.ike  her  desolate,  and  naked,  and  shall  eat  her  flesh,  and  burn 
her  with  fire.*  * 


SECTION  IV. 

In  which  is  considered,  ivhat  events  are  to  take  place,  accord- 
ing to  Scripture  Prophecy,  before  the  beginning  of  the  Mil- 
lennium, and  to  prepare  the  nvaij  for  it. 

BY  attending  to  the  events  predicted,  which  are  to  take  place 
before  the  Millennium,  and  which  are  to  introduce  it,  farther  ev- 
idence will  come  into  view,  that  it  will  not  commence  long  before 
the  beginning  of  the  seventh  thousand   years  of  the  world  j  nor 

*  Rev.  xvii.  16,  17. 


490  JV/tat  is  to  lake  Jilaca  Sect.    IV. 

much  later  ;  and  therefore,  that  it  vrill  be  in  that  thousand  years, 
and  begin  about  two  hiindred  years  from  the  end  of  the  ISth 
century. 

The  seven  vials  or  cups,  which  contained  the  seven  last 
plagues,  or  I'emarkable  judgments,  which  are  to  be  executed 
upon  the  beast  and  his  adherents,  and  upon  the  world  of  man- 
kind, are  to  be  poured  out  during  the  time  of  the  reign  of  the 
beast,  and  the  existence  of  the  false  church  of  Rome  ;  and  wliich 
will  issue  in  the  destruction  of  ihe  beast,  and  of  that  church. 
This  is  evident  from  the  iifteenih  and  sixteenth  chapters  of  the 
Revelation.  The  first  vial  respects  the  beast  and  his  followers, 
and  brought  sore  calamities  upon  them,  expressed  in  the  follow- 
ing words  :  "  And  there  fell  a  noisome  and  grievous  sore  upon 
the  men  which  had  the  mark  of  the  beast,  and  upon  them  who 
worshipped  his  image."*  A  number  of  these  vials  must  have 
been  already  poured  out,  as  the  beast  has  existed  above  a  thou- 
sand years  already  ;  and  therefore  the  effects  of  the  last  vial, 
which  include  his  utter  destruction,  will  not  reach  much  more  than 
two  hundred  years  from  this  time  ;  and  consequently  these 
effects  will  soon  begin  to  take  place,  if  they  have  ni>t  already  be- 
gan in  some  measure.  For  as  the  pouring  out  or  running  of  the 
seven  vials,  is  limited  to  the  1260  years  of  the  continuance  of  the 
beast,  there  are  not  200  years  for  each  vial  ;  and  somj  may  run 
longer,  and  others  a  shorter  time  of  this  space. 

Some  acquaintance  with  the  history  of  the  calamitous  events 
which  have  taken  place,  answering  to  the  prophetic  description 
under  those  vials  which  have  been  poured  out,  is  necessary  in 
order  to  know  how  and  when  it  has  been  fulfilled,  and  how  many 
viuls  appear  to  have  already  run  out,  and  which  is  now  running. 
Mr.  Lovvman  has  taken  pains  to  show  from  many  credible  his- 
torians, that  the  remarkable  calamnous  events  wiiich  liave  taken 
place,  and  whicii  have  especially  affected  the  beast  and  his  follow- 
ers, and  brought  great  and  distressing  ev.ls  upon  ihem,  have  an- 
sv.'ered  to  the  evils  and  events  described  in  prophetic  language, 
under  the  successive  five  first  vials  of  wrath  :  And  there  ap- 
pears to  be  satisfactory  evidence  that  the  judgments  predicted 
under  these  vials,  have  already  been  executed  on  antichrist,  and 
his  supporters  and  followers  :  And  that  the  reformation  began  by 
Luther,  and  the  remarkable  events  attending  it  was  the  judg- 
ment predicted  by  the  pouring  out  of  the  fifth  vial,  to  be  inflicted 
on  the  beast  and  the  church  of  Rome.  This  vial  was  to  be  pour- 
ed out  on  the  seat,  or,  as  it  is  in  the  original,  the  throne  of  the 
^east — "  And  his  kingdom  was  full  of  darkness,  and  they  gnawed 
their  tongues  for  pain."t  When  the  protestant  reformation 
came  on,  protestants  ivad  light,  had  discerning  and  wisdom,  pros- 
perity and  ioy  :  But  the  Pope  and  liis  followers  suffered  great 
vexation  and  anguish,  every  event  turned  against  them, 
their  light  was  turned  into  darkness,  their  policy  and  counsels  by 

*  Rev.  svi,  2.  t  "^ev-  XV'-  J^O' 


^Sect.  IV.  Before  the  iMUlennium.  491 

which  they  had  prospered  and  obtained  their  ends  before,  vere 
now  turned  into  foolishness  ;  and  they  were  baffled  and  confound- 
ed, and  their  attempts  to  suppress  the  northern  heresy,  as  they 
called  it,  and  to  crush  the  protesiants,  proved  abortive,  and  turn- 
ed against  themselves  in  a  remarkable  manner.  And  those 
events  proved  like  a  lasting,  painful  sore  to  them,  from  which 
they  have  not  recovered  to  this  day.  "  And  they  blasphemed 
the  God  of  heaven,  because  of  their  pains  and  their  sores,  and  re- 
pented not  of  their  deeds."  They  blasphemed  God,  by  attribut- 
ing what  took  place  in  favour  of  truth  and  the  cause  of  Christ, 
to  the  exertions  and  obstinacy  of  wicked  men,  and  calling  the 
truths  of  the  gospel  and  holiness,  espoused  and  propagated  by 
the  reformers,  the  delusions  and  works  of  Satan,  and  treating  the 
reformation,  and  the  work  of  God,  as  if  it  were  the  work  of  the 
devil.  They  also  blasphemed  the  God  of  heaven,  by  persisting 
in  their  gross  idolatry,  worshipping  saints  and  images,  in  the  face 
of  the  light  exhibited  by  the  reformers,  which  idolatry  is  called 
blasphemy  in  the  Bible.  And  the  famous  council  of  Trent, 
which  was  called  by  the  Pope  at  that  time,  and  sat  eighteen 
years,  were  so  far  from  complying  with  the  reformation,  that 
they  anathematized  the  persons,  doctrines  and  practices,  by 
which  it  was  introduced  and  supported.  And  formed  decrees  in 
favour  of  the  power  and  lyranny  of  the  Pope,  and  the  supersti- 
tion and  idolatry  of  the  church  of  Rome,  and  in  some  instances 
V'ent  beyond  any  thing  that  had  ever  been  decreed  by  any  coun- 
cil before,  in  favour  of  these  abominations.  "  Thus  they  repent- 
ed not  of  their  evil  deeds." 

This  vial  began  to  be  poured  out  near  the  beginning  of  the 
sixteenth  century,  in  the  year  1517,  when  Luther  began  to  op- 
pose the  wickedness  of  the  church  of  Rome,  and  the  power  and 
evil  practices  of  the  Pope  :  And  from  that  time,  the  influence 
and  power,  or  throne,  of  this  man  of  sin,  has  been  diminishing, 
and  he  is  in  a  great  measure  deposed,  and  has  fallen  almost  to 
the  ground  from  that  high  throne,  and  unlimited  power  in  church 
and  slate,  to  which  he  had,  before  that,  aspired  and  risen.  As  it 
is  near  three  hundred  years  since  the  fifth  vial  was  poured  out, 
there  is  good  reason  to  conclude,  that  the  sixth  vial  began  to  be 
poured  out,  and  has  been  running  from  the  latter  end  of  the  last 
fcentury,  at  least,  i.  e.  for  an  hundred  years  or  more  ;  that  it  is 
near  run  out,  and  the  seventh  and  last  vial  will  begin  to  run  ear- 
ly in  the  nexi  century.  Whether  this  be  so  or  not,  may  be  de- 
termined with  greater  and  more  satisfactory  evidence,  by  attend- 
ing to  the  prophetic  description  of  the  events  which  are  to  take 
place  under  those  vials.  And  as  the  sixth  vial  is  supposed  to  be 
now  running,  there  is  reason  to  pay  a  more  particular  and  care- 
ful attention  to  the  prophetic  language,  by  which  the  events  un- 
der this  vial  are  expressed,  that  the  meaning  may  be  understood, 
and  applied  to  the  events  which  are  pointed  out,  so  as  to  be  clear- 
ly discovered,  and  the  signs  of  these  times  be  discerned  by  ftll 
Wlio  will  properly  attend  to  this  interesting  subject. 


•49>2  W/iat  is  to  take  filace  Sect.  IV. 

"  And  the  sixth  an.^^el  poured  out  his  vial  upon  the  great  river 
Euphrates  :  And  the  water  thereof  was  dried  up,  that  the  way  of 
the  kins^softhe  east  miLjht  be  prepared."  Ancient  Bahylon  was 
a  type  of  the  antichristian  church  of  Rome.  By  tliat,  the  church 
of  Israel  was  afflicted  and  reduced  lo  a  slate  of  captivity  seventy 
years,  until  it  was  taken  by  Cyrus  and  Darius,  whose  kingdoms 
were  east  of  Babylon.  So  the  church  of  Christ  has  fallen  under 
the  power  of  this  antichristian  church,  and  power  is  given  to  the 
beasi  to  make  war  with  the  saints,  and  to  overcome  them,  and  to 
continue  forty  two  months  :  Therefore,  the  church  of  Rome  is 
called  Babylon  in  the  Revelation. 

The  river  E\iphrates  ran  through  Boliylon,  under  the  walls  of 
the  city,  and  a  wide  and  deep  moat,  filled  with  water  from  the 
river,  encompassed  tiie  city  on  the  outside  of  the  walls  ;  so  that 
the  river  was  not  only  a  defence  to  the  city,  but  afforded  a  supply 
of  water  and  fish,  and  other  provisions,  brought  into  it  by  water 
carriage.  Cyrus,  wiio  came  against  Babylon  with  an  army  of 
jVledcs  and  Persians,  took  tne  city,  l)y  turning  the  water  of  the 
I'iver  from  the  usual  channel,  in  which  it  went  under  tiie  walls  of 
the  city,  and  ran  through  it,  and  dried  up  the  water  in  that  chan- 
nel, by  which  a  way  was  opened  for  his  army  to  pass  into  the 
city  under  the  walls  in  the  dried  channel,  Avhere  the  river  used 
to  run.  Accordingly  the  army  niarciied  in,  and  look  the  city  in 
the  night,  when  the  inhabitants  were  either  asleep,  or  intoxicat- 
ed witii  drinking,  as  that  was  the  time  of  a  great  festival.  In 
that  night  tlie  king  of  Babylon  was  slain,  and  Cyrus  took  the 
kingdom   for  his  uncle  Darius,  t!ie  Mede.* 

In  this  propliecy  there  is  an  allusion  to  this  manner  of  taking 
Babylon,  by  Darius  and  Cyrus,  the  kings  of  the  east.  The  church 
of  Rome  is  the  antitype  of  Babylon.  By  the  kings  of  the  east, 
are  meant  tiiose,  whoever  they  may  be,  who  are,  or  shall  be  ene- 
mies to  the  church  of  Rome,  and  wish  to  reduce  and  destroy  it, 
and  shall  be  made  the  instruments  of  it  ;  as  the  eastern  kings 
took  Babylon,  by  drying  up  the  river  Euphrates.  The  riches 
and  power  of  the  Pope  and  the  church  of  Rome,  and  whatever 
serves  as  a  defence  and  support  of  that  church,  answer  to  the  riv- 
er Euphrates  in  old  Babylon  ;  and  the  removal  of  those  is  meant 
by  drying  up  the  river  ;  which  will  prepare  the  way  for  the  ene- 
anies  and  opposers  of  this  church,  to  take  possession  of  it,  and 
destroy  it. 

The  river,  in  tins  sense  of  it,  has  been  drying  up  for  a  century 
or  more,  while  this  sixth  vial  has  been  running  ;  and  there  have 
been  more  remarkable  instances  of  it  in  this  century,  some  of 
which  have  been  mentioned  above,  by  which  the  riches  of  the 
church  of  Rome  are  greatly  diminislied,  and  she  is  stripped  and 
becoming  poor  :  And  the  power  and  influence  of  the  Pope  is  be- 
come very  small  and  inconsiderable,  and  he  is  but  little  regarded 
by  those  who  once  worshipped  him  ;  and  the  way  is  fast  prepar- 

*   Drill.  V. See  Pridcaiix's  Connexion,  Part  I.  Book  II. 


3ect.    IV.  Before  the  Millennium,  493 

ing  for  the  Pope  and  his  church  to  be  hated,  made  desolate,  and 
burnt  with  fire."* 

John  goes  on  to  relate  a  farther  vision  which  he  had  of  events 
which  are  to  take  pl^ce  under  this  vial,  in  the  following  words  : 
"  And  I  saw  three  unclean  spirits  like  frogs  come  out  of  the  mouth 
of  the  dragon,  and  out  of  the  mouth  of  the  beast,  and  out  of  the 
mouth  of  the  false  prophet.  For  they  are  the  spirits  of  devils, 
working  miracles,  which  go  forth  unto  the  kings  of  the  earth, 
and  of  the  whole  world,  to  gather  them  to  the  battle  of  that  great 
day  of  God  Almighty.  And  he  i^atliered  them  together  into  a 
place,  called  in  the  Hebrew  tongue,  \rraageddon."t  This  is 
the  first  time  that  the  false  prophet  is  mentioned  :  And  it  appears 
from  what  is  said  of  this  false  prophet,  in  the  twentieth  verse  of 
the  nineteenth  chapter,  that  he  is  the  same  with  the  second 
beast,  which  is  described  in  the  thirteenth  chapter,  by  which  is 
meant  the  hierarchy  of  the  church  of  Rome,  or  the  Pope  and  iiis 
clergy,  in  their  ecclesiastical  capacity,  claiming  to  have  the  sole 
jurisdiction,  and  to  be  infallible  dictators  in  every  thing  that 
relates  to  christian  faith  and  practice.  The  beast,  as  distinguish- 
ed from  the  false  prophet  here,  is  the  civil  power  of  the  Roman 
empire,  with  which  the  Pope  is  invested,  which  he  has  claimed 
and  exercised,  by  which  he  became  a  beast. 

The  dragon  is  the  devil,  who  is  represented  as  a  powerful,  in- 
visible agent,  having  a  great  hand  in  all  the  wickedness  in  the 
world,  and  has  set  up  and  animates  the  beast  and  false  prophet, 
making  them  instruments  to  answer  his  ends,  being  the  spirit 
who  works  with  all  his  power  and  deceptive  cunning,  in  these 
children  of  disobedience  ;  and  who  are  his  children  in  a  peculiar 
sense.  These  spirits  are  therefore  the  numerous  spirits  of  dev- 
ils who  unite  in  one  design,  working  miracles  or  wonders,  as  the 
word  in  the  original  is  sometimes  rendered,  which  go  forth  unto 
the  kings  of  the  earth,  and  of  the  whole  world  ;  that  is,  to  all 
men  who  dwell  on  the  earth,  great  and  small,  high  and  low. 
What  is  the  tendency  and  effect  of  these  invisible,  evil  spirits, 
what  they  design  and  do  accomplish,  when  thus  let  loose,  and 
suffered  to  go  forth  into  all  the  world,  there  can  be  no  doubt. 
They  will  corrupt  the  world,  and  promote  all  kinds  of  wickedness 
among  men,  to  the  utmost  of  their  power  and  skill,  and  excite 
mankind  to  rise  against  God  and  the  Redeemer,  and  oppose  and 
despise  all  divine  institutions  and  commands  ;  and,  at  the  same 
time,  to  hate  and  destroy  each  other,  and  attempt  to  gratify  every 
hateful  lust  of  the  flesh  and  of  the  mind,  without  restraint. 

If  any  distinction  is  to  be  made  between  those  evil  spirits  which 
are  united  in  this  same  design,  and  like  frogs  pervade  all  places 
and  assault  all  men,  as  the  frogs  did  the  Egyptians,  in  their  at- 
tempts to  seduce  and  corrupt  them  ;  especially  those  who  live  in 

Vol.   II.  .  63 

*  See  Edward's  Humble  Attempt,  &c.  page  153. 
t  Rev.  xvi.  13,  14,  16. 


494  IVhat  is  to  take  place  Sect.  IV. 

the  christian  world  ;  that  which  comes  out  of  the  mouth  of  the 
dragon  promotes  infidelity,  and  influences  and  persuades  men  to 
renounce  all  religion  ;  especially  that  which  is  inculcated  in  the 
Bible.  The  spirit  which  proceeds  from  the  mouth  of  the  beast 
inspires  men  with  a  worldly  spirit,  by  which  they  are  strongly  at- 
tached to  the  things  and  enjoyments  of  this  world,  and  eagerly 
pursue  them  ;  either  by  gratifying  their  fleshly  appetites  and 
lusts,  in 'beastly  uncleanness,  and  intemperance  in  eating  and 
drinking,  frolick  and  wantonness  ;  or  by  indulging  an  avaricious 
spirit,  which  leads  to  all  kinds  of  unrighteousness,  and  oppression 
of  each  other,  accordmg  to  their  power  and  opportunity  :  Or  they 
eagerly  pursue  the  honours  of  the  world,  in  the  gratification  of 
pride  and  haughtiness,  striving  to  outshine  others  in  dress  and 
high  living,  or  in  distinguished  posts  of  honour.  And  though 
some  persons  under  the  influence  of  the  spirit  of  the  beast  are 
more  inclined  to  some  one  of  these,  and  others  to  another  ;  yet 
the  same  person  will  often  pursue  them  all,  and  seek  to  gratify 
the  lust  of  the  flesh,  the  lust  of  the  eyes,  and  the  pride  of  life. 
And  all  these  will  prevail  more  and  more,  under  the  influence 
of  the  spirit  of  the  beast  ;  and  at  the  same  time  promote  infidelity 
and  are  promoted  by  that.  The  spirit  which  comes  out  of  the 
mouth  of  the  false  prophet  is  a  spirit  of  false  religion  and  delu- 
sion, by  which  false  doctrines  and  gross  errors  in  principle  and 
practice  are  imbibed  and  propagated. 

These  spirits  of  devils  unite  and  are  agreed  in  one  design,  to 
promote  all  kind  of  vice  and  wickedness  among  men,  and  to  as 
great  a  degree  as  they  possibly  can,  leading  them  to  infidelity  and 
impiety,  and  an  endless  train  of  gross  errors  and  delusions,  in 
matters  of  religion  ;  and  hurrying  them  on  in  a  greedy  pursuit 
of  the  enjoyments  of  this  world,  in  the  indulgence  of  their  lusts, 
and  the  gratification  of  their  love  of  their  own  selves,  and  their 
pride,  in  the  practice  of  injustice  and  oppression,  living  in  malice 
and  envy,  hating  and  speaking  evil  of  one  another,  and  engaging 
in  fierce  contention,  cruel  and  destructive  war,  and  murder.  By 
this  the  world  in  general  will  be  in  arms  against  God,  and  his 
Son  ;  and  they  will  be  gathered  and  knit  together,  as  one  man,  in 
open  war  with  heaven,  and  all  the  friends  of  Christ  on  earth. 
This  is  doubtless  meant  by  these  spirits  of  devils,  going  out  into 
the  whole  world,  to  gather  them  to  the  battle  of  that  great  day  of 
God  Almighty.  It  is  not  meant,  that  they  shall  be  gathered  in- 
to one  place  on  this  globe,  or  any  where  else  ;  but  that  they  shall 
be  uoited  with  one  heart  in  the  same  cause  of  sin  and  Satan, 
against  God,  and  his  revealed  truth  and  ways,  in  whatever  part  of 
the  earth  they  live  ;  and  thus  take  arms,  and  rise  in  open  rebel- 
lion, provoking  the  Almighty  to  battle,  and,  in  a  sense,  challeng- 
ing him  to  do  his  worst.  Thus  they  will  be  as  really  gathered 
to  the  Ijattle,  as  an  army  are  gathered  together  to  engage  in  bat- 
tle with  another  army,  or  to  besiege  a  city. 

"  And  he  gathered  them  together  into  a  place  called  in  the 
Hebrew  tongue  Armageddon."      Armageddon   is  the  mountain 


Sect.  IV^.  Before  the  Millennium,  495 

of   Mepjiddo,   at   the    foot    of  which    the    memorable  battle  was 
fought  between  the  Canaanites,  the  enemies  of  Israel —  and  Barak, 
and  the  army  under  him,  when  Sisera  and  his  host  were  defeated 
and  utterly  destroyed  ;     which  was  a    complete  overthrow  of  the 
Canaanites,  and  issued  in  the  finul  deliverance  of  Israel  from  their 
yoke  and  power.       This  was  a  type  of  the  total  defeat  and  over- 
throw of  the  enemies  of  Christ  and  his  church,  which  will  issue 
in  the  peace  and    prosperity   of     tlie  church    in    the    Millennial 
state.      This  is  intimated  in  the  concluding  words  of  the  song  of 
Deborah  and  Barak,  in  which  this  victory  and  deliverance  is  cele- 
brated.    "  So  let  all  thine  enemies  perish,  O  Lord  :  But  let  tiiem 
who  love  him  be  as  the   sun  when  he  goeth  forth  in  his  might."* 
There  is  therefore  an  allusion  to  the  type,   in    this  prophecy  of 
the  event  which  was   typified  by  it,  viz.   the  overtlirow  of  all  the 
combined  enemies  of  Christ  and  his  church,  in  the  battle  of  that 
great  day  of  God  Almighty.       It  cannot  be  reasonably   inferred 
from  this'^prediction,  that  there   will  be  a   decisive  battle  between 
Christ   and    his    followers,  and    their  enemies,  in  any  particular 
place.     All  that  is  signified  by  these  words  is,  that  as  Jabin  king 
of  Canaan  gathered  together  a  great  army  under  Sisera,  to  fight 
with  the  Cod  of  Israel  and  his  people,  at  the  foot  of  the  mountain 
of  Megiddo  ;  who  were  there  overthrown  and  destroyed  in  battle, 
when    "  they    fought    from    heaven,  the  stars   in  their  courses 
fought  against  Sisera  :"  So  by  the  agency  of  the  spirits  of  devils, 
under   the    superintendance  and  direction  of  divine  providence, 
the  world  of  mankind  in  general,  and  especially  tliose  in  Christen- 
dom, will  be  so  corrupted  and  obstinately  rebellious,  in  ail  kinds, 
and  the   greatest  degrees  of  wickedness,  as  to  be  united,  and,  in 
this  sense,  gathered  together,  all  armed  in  a  spiritual  war  against 
God,  his  cause  and  people.       And  their   iniquity  being  fulh  and 
they  ripe  for  the  battle,  God  will  arise  as  a  man  of  war,  and  in  iiis 
providence   contend  in  battle  with   them,  till   they  be  utterly  de- 
stroyed from  the    face   of  the  earth.      1  hus  "  The  wicked  si\all 
perish,  and  the  enemies  of  the  Lord  shall  be  as  the  fat  of  lambs, 
they  shall  consume  :  Into  smoke  shall  they  consume  away,"  and 
by  this,  way  shall  be  made  for  the  meek  to  inherit  the  earth,  and 
delight  themselves  in  the  abundance  of  peace. t 

But  this  battle  is  to  come  on  under  the  next  vial,  which  is  the 
seventh  and  last.  When  mankind  shall  be  prepared  and  gathered 
together,  by  the  great  degree  of  all  kinds  of  wickedness,  while 
God  has  been  waiting  upon  them,  even  to  long  suffering,  in  the 
use  of  very  powerful,  and  all  proper  means  to  reclaim  and  reform 
them,  he  will  arise  to  battle,  and  by  doing  terrible  things  in  right- 
eousness, will  manifest  and  display  his  awful  displeasure  with 
them,  for  their  great  wickedness,  and  obstinacy  in  rebellion 
against  him  ;  and  the  events  will  then  take  place  which  are  pre- 
dicted under  the  seventh  vial. 

*  Judges  V.3L  t  Psalm  xxxTu.  11,  20. 


496  What  is  to  take  place  Sect.   IV. 

"  And  the  seventh  angel  poured  out  his  vial  into  the  air  :   And 
there  came  a  great  voice  out  of  tlie  temple    of  heaven,    from  the 
throne,  saying.  It  is  done."       This   vial  being   poured  out  into 
the  air,  denotes  that  it  siiouid  affect  and  destroy  Satan's  kingdom, 
and  his  followers  in  the  world  in  general,  who  is  the  prince  of  the 
power  of  the  air.     And  the  voice  from  heaven,  saymg,  //  is  done, 
is  a  prediction  that  the  events  under  this  vial,  by  which  the  battle 
belore  mentioned  is  to  be  carried   on  and  completed,  will  utterly 
destroy  the  mterest  and    kingdom  of  the   devil  in  the  world,  and 
finish  the  awful   scene  of  divi-iae  judgments,   on  the  antichristian 
church,  and  the  wicked    world  in  general.       The   prophecy  then 
go^s  on  to  give  a  general   and  summary  account   of  the   battle  of 
thdt  great  day,  from  the  seventh   verse  to  the  end  of  the  chapter, 
and  the  great  and  marvellous  effects  it  will  have  upon  great  Baby- 
lon,  i   e    the  church  of  Rome,  and  upon  the  nations  of  the  world 
in  genera).     There  will  be  the  greatest  convulsions  and  resolutions 
in   the  political  and  moral  world,  that  have  ever  been,  attended 
with  ;\wtul  juHgments  upon  men  ;  which  are  predicted  in  prophet- 
ic l.ii.guagc.  "  And  there   were   voices,  and  thunders,  and  light- 
nings, and  a  great   ear  iiquake,  such   as  was  not  since  men  were 
upon  tne  earth,  so  mighty  an  earthquake,  and  so    great.      And 
every  island  fled  away,   and   the    mountains  were   not  found." — 
"  And  the  great  city  was  divided  into   three   parts,  and  the  cities 
of  t:ie  nations  fell  :     And  great  Babylon  came  into  remembrance 
before  God,  to  give  unto  her  the  cup  of  the  wine  of  the  fierceness 
of  his  wrath."       The    great  city,  and   great  Babylon,   seem  to  be 
one  and  the  same  thing,  the  church  ol  Rome.     In  the  next  chap- 
ter, liiis  same   flUse  church  is    called  "  Babylon  the  great,"  and 
"  The  great  city   which  I'eigneth  over  the  kings  of  the  earth."* 
What  IS  meant  by  this  city  being  divided   into  three  parts  will  be 
better  known,  when   the    prediction  shall   be   accoinplished.       It 
doubtless  intends,  that  which  shall  break  the  antichristian  church 
into  pieces,  and  will    issue  in  the  ruin  of  it,   the   fatal  blow  being 
struck.      Perhaps  it  intends  a  division  and  opposition  among  those 
who  have  been  the  members  and  supporters    of  that   church,  by 
"Which  this  spiritual  Babylon  shall  fall,  or  which  shall  hasten  on  the 
ruin  of  It  ;  as  a  kingdom   divided  against  itself,  cannot  stand,  but 
is  brought  to  desolation.       In  the  prophecy  of  this   kingdom    of 
antichrist  by  Daniel,  in  the  latter  end  of  it,  he  says,    "  The  king- 
dom shdil  be  divided  ;  and  by  this  it  shall  be  partly  broken. f 

"  And  the  cities  of  the  nations  fell."  Divine  judgments,  and 
a  peculiar  uieasure  of  wrath  shall  fall  upon  the  christian  world,  in 
which  the  anticnristian  kingdom  has  been  set  up  ;  but  the  rest  of 
mankind  shall  share  in  t'le  calamity  of  that  day,  and  be  punished 
for  their  wickedness,  to  which  this  expression  seems  to  have  re- 
spect. The  cities  of  the  nations  of  the  world  are  their  strength, 
defence  and  pride.  These  shall  be  demolished  and  wholly  taken 
away,  that  they  shall  no  more  be  able  to  tyrannize  over  one  anoth- 

»  Rev,  xvii.  5,  18.  f  Dan.  ii.  41,  41 


Sect.  IV.  Before  the  Millennium.  497 

er.  Tiie  pride  and  power  of  Mahometans  and  heathen  nations, 
shall  be  made  to  cease  by  a  series  of  divine  judf^ments.  "  The 
day  of  the  Lord  of  hosts  shall  be  upon  every  one  that  is  proud  and 
lofty,  and  upon  every  one  that  is  lifted  up,  and  he  shall  be  brought 
low.  And  upon  every  high  tower,  and  upon  every  fenced  wall. 
And  the  loftiness  of  man  shall  be  bowed  down,  and  the  haughti- 
ness of  men  shall  be  made  low,  in  that  day.  And  I  will  punish 
the  world  for  their  evil,  and  the  wicked  for  their  iniquiiy  ;  and  I 
will  cause  the  arrogancy  of  the  proud  to  cease,  and  will  lay  low 
the  haughtiness  ot  the  terrible."*  The  same  is  predicted  in  the 
following  words  :  "  1  have  cut  off  the  nations,  their  towers  are 
desolate  ;  I  have  made  their  streets  waste,  that  none  passeth  by  : 
Their  cities  art  destroyed,  so  that  there  is  no  man,  tiiere  is  none 
inhabitant.  Therefore  wait  upon  me,  saith  the  Lord,  until  the 
day  tP.at  1  rise  up  to  the  prey  :  For  my  determination  is  to  gath- 
er the  nations,  that  I  may  assemble  the  kingdoms  to  pour  upon 
them  mine  iialignation,  even  all  my  fierce  anger  ;  for  the  earth 
shall  be  devourtd  with  the  fire  of  my  jealousy."!  These  words 
doubtless  have  reference  to  the  events  which  were  to  take  place 
under  the  sixth  and  seventh  vials,  Avhen  the  nations  and  king- 
doms of  the  world  are  to  he.  gathered,  and  God  will  rise  up  to  bat- 
tle, to  the  prey,  and  pour  upon  them  his  indignation,  even  all  his 
fierce  anger,  for  tlieir  obstmate  continuance  in  sin  and  I'ebellion 
against  him  ;  and  all  the  earth  shall  be  devoured  with  the  fire  of 
his  jealousy  ;  and  thus  the  cities  of  the  nations  shall  fall  ;  the  na- 
tions shall  be  cut  off;  their  towers  made  desolate,  and  their  cities 
destroyed. 

The  prophecy  under  the  seventh  vial  goes  on.  "  And  there 
fell  upon  men  a  great  hail  out  of  heaven,  every  stone  about  the 
weight  of  a  talent  :  And  men  blasphemed  God,  because  of  the 
plague  of  the  hail  ;  for  the  plague  thereof  was  exceeding  great." 
There  is  reference  in  those  words  to  the  destruction  of  the  Cana- 
anites,  in  the  great  and  terrible  battle,  when  the    Lord  cast  down 

i#  great  stones  from  heaven  upon  them,  and  they  died,  and  there 
I  were  more  that  died  with  hailstones,  than  they  whom  the  children 
\  of  Israel  slew  with  the  sword. |  And  God  says  to  Job,  "  Hast 
thou  seen  the  treasures  of  hail,  which  I  have  reserved  against  the 
time  of  trouble,  against  the  day  of  battU  and  ivar."^  Therefore, 
•  when  great  judgments  and  awful  destruction  of  men  are  predicted, 
they  are  represented  by  storms  of  great  hail.  "  Behold,  the 
Lord  hath  a  mighty  and  strong  one,  which  as  a  tempest  of  hail, 
and  a  destroying  storm,  shall  cast  down  to  the  earth  with  the 
hand.  Judgment  also  will  I  lay  to  the  line,  and  righteousness  to 
the  plummet,  and  the  hail  shall  sweep  away  the  refuge  of  lies. 
The  Lord  shall  cause  his  gionous  voice  to  be  heard,  and  shall 
shew  the  lighting  down  of  his  arm,  with  the  ipdignation  of  his 
anger,  and  with  the  flame   of  devouring  fire,  with  scattering  and 

•  Isai  ii.  12,  15,  17.  xiii.  11.  f  Zeph.iii.  6,  8. 

>  Josh.  X.  11.  §  Job  xxxviii.  22,  23. 


498  W/iat  is  to  take  Jitace  Sect.   IV. 

tempest  and  hailstones."*  "  Say  unto  them  who  daub  with  un- 
tempered  morlar,  that  it  shall  fall  :  There  shall  be  an  overflowing 
shower,  and  ye,  O  great  hailstones,  shall  fall,  and  a  stormy  wind 
shall  rent  it.  I  will  even  rent  it  with  a  stormy  wind  in  my  fury  .• 
And  there  shall  be  an  overflowing  shower  in  mine  anger,  and 
great  hailstones  in  my  fury  to  consume  it.  And  I  will  plead 
against  him  with  pestilence,  and  with  blood,  and  I  will  ram  up- 
on him,  and  his  bands,  and  upon  many  people  that  are  with  him, 
an  overflowing  rain,  and  great  hailstones,  fire  and  brimstone."! 
All  these  passages!  will  doubtless  have  their  ultimate  and  most 
complete  fulfilment,  under  the  seventh  vial,  and  in  the  same  sore 
calamities  and  judgments  which  are  predicted  in  the  words  under 
consideration,  by  the  great  hail  which  fell  on  men  out  of  heaven. 
The  hailstones  are  represented  as  weighing  an  hundred  pou.nds, 
■which  is  the  weight  of  a  talent,  to  denote  the  greatness  of  the 
judgments  and  destruction  predicted,  the  sore  and  awful  distresses 
which  shall  come  on  men  :  "  For  the  plague  thereof  was  ex- 
ceeding great."  These  judgments  will  not  reform  the  obstinate 
enemies  of  God,  on  whom  they  shall  fall  ;  they  will  be  exasper- 
ated and  blaspheme  God  the  more,  until  they  are  utterly  destroy- 
ed, and  swept  off  from  the  earth  ;  agreeably  to  the  prophecy 
"which  may  be  considered  as  referring  ultimately  to  this  dreadful 
scene.  "  And  they  shall  pass  through  it,  hardly  bestead  and 
hungry  :  And  it  shall  come  to  pass,  that  when  they  shall  be 
hungry  they  shall  fret  themselves,  and  curse  their  king  and  the  r 
God,  and  look  upward.  And  they  shall  look  unto  the  earth  ;  and 
behold,  trouble  and  darkness,  dimness  of  anguish  :  and  they 
shall   be    driven    into  darkness. "§ 

This  battle  is  more  particularly  described  in  the  nineteenth 
chapter,  from  the  beginning  of  the  eleventh  verse,  to  the  end  of 
the  chapter.  *'  And  I  saw  heaven  opened,  and  behold  a  wliite 
horse  ;  and  he  who  sat  upon  him  was  called  faithful  and  true, 
and  in  righteousness  doth  he  judge  and  make  war."  This  per- 
son is  farther  described,  by  which  he  appears  to  be  the  Lord  Je- 
sus Christ.  "  And  the  armies  which  were  in  heaven  followed 
him  upon  white  horses,  clothed  in  fine  linen,  white  and  clean." 
This  does  not  mean,  that  the  inhabitants  of  heaven,  or  the  saints 
on  earth,  will  join  in  a  visible  army,  and  personally  fight  with 
the  enemies  of  Christ  and  his  church,  and  destroy  them  :  But 


*  Isai.  xxvili.  2,  \7.  xxx.  30.       j  Ezek.  xiii.  11,  13.  xxxviii.  22. 

i  Unless  that  in  Ezekiel  be  an  exception,  which  is  a  description  of'  the 
punishment  of  Gog  and  Magog,  by  which  name  the  multitude  of  wicked 
men  are  called,  who  shall  rise  up  when  the  Millennium  is  ended,  and  will 
be  destroyed  when  Christ  shall  come  to  judgment.  These  words  may 
have  their  ultimate  accomplishment  then.  But  as  the  Gog  and  Magog  of 
Ezekiel  represent  the  wicked  world  which  shall  be  destroyed  before  the 
Millennium  begins,  as  well  as  those  who  shall  rise  up  when  it  will  end ; 
this  passage  has  a  primary,  if  not  an  ultimate  reference  to  the  destruction 
of  the  former. 

^  Isaiah  viii.  21,  22. 


Sect.  IV.  Before  the  Millennium.  499 

only  that  these  shall  join  with  Christ  and  be  on  his  side,  when 
he  shall  arise  in  his  providence,  and  by  his  power  destroy  his 
and  their  enemies.  In  this  sense,  all  heaven  will  be  with  him, 
w!)en  he  shall  cotne  forth  to  battle  in  his  providence,  and  execute 
his  wrath  upon  men,  in  awful  successive  judgments,  in  which 
the  angels  may  be  used  as  invisible  instruments  of  his  vengeance  : 
And  he  will  do  all  this,  in  answer  to  the  prayers  of  his  church  on 
earth,  and  in  their  cause,  to  vindicate  and  deliver  them,  and  pre- 
pare the  way  for  the  prosperity  of  his  church  on  earth.  That  he 
will  be  the  great  invisible  agent  in  this  battle,  appears  from  the 
following  words  :  "  And  out  of  his  mouth  goetli  a  sharp  sword, 
that  with  it  he  should  smite  the  nations  :  And  he  shall  rule  them 
with  a  rod  of  iron  :  And  he  treadelh  the  wine  press  of  the 
fierceness  and  wrath  of  Almighty  God."  This  is  the  battle  of 
that  great  day  of  God  Almighty.  This  awful  scene  proceeds 
and  is  yet  farther  described  :  "  And  I  saw  an  angel  standing  in 
the  sun  ;  and  he  cried  with  a  loud  voice,  saying  to  all  the  fowls 
that  fly  in  the  midst  of  heaven.  Come  and  gather  yourselves 
together  unto  the  supper  of  the  great  God  ;  that  ye  may  eat  the 
flesh  of  kings,  and  the  flesh  of  captains,  and  the  flesh  of  mighty 
men,  and  the  flesh  of  horses,  and  of  them  that  sit  on  them,  and 
the  flesh  of  all  men,  both  small  and  great."  This  is  a  strong, 
figurative,  prophetic  expression  of  the  great  slaughter  and  terri- 
ble destruction  of  mankind,  when  God  Almighty  shall  come  forth 
to  battle,  and  manifest  his  hot  displeasure  and  terrible  wrath,  in 
the  judgment  he  will  inflict  on  them.  The  representation  of 
this  battle,  and  the  issue  of  it  goes  on,  and  "  I  John  saw  the 
beast,  and  the  kings  of  the  earth,  and  their  armies  gathered  to- 
gether^ to  make  war  against  him  who  sat  on  the  horse,  and  against 
his  army."  These  are  the  same  who  are  mentioned,  chap.  xvi. 
14,  16,  a&  gathered  together  to  the  battle  of  that  great  day  of  God 
Almighty,  the  meaning  of  which  has  been  explained.  And  in 
this  war  and  battle,  the  beast  and  the  false  prophet  were  taken 
and  destroyed,  with  their  adherents.  "  And  the  remnant  were 
slain  with  the  sword  of  him  who  sat  upon  the  horse,  which  sword 
proceedeth  out  of  his  mouth,  and  all  the  fowls  were  filled  with 
their  flesh."  By  the  remnant,  are  meant  the  rest  of  mankind, 
Vho  by  their  sins  make  war  with  Christ,  and  are  not  included  in 
the  beast  and  false  prophet,  and  their  followers,  who  belong  to 
the  kingdom  of  antichrist.  Their  being  slain  by  the  sword 
which  proceeded  out  of  the  mouth  of  Christ,  does  not  mean  their 
conversion,  but  their  falling  victims  to  his  vengeance,  which  is 
expressed  by  the  fowls  being  filled  with  their  flesh. 

The  same  battle  and  slaughter  of  men  is  represented  and  pre- 
dicted in  figurative  prophetic  language,  in  the  fourteenth  chapter, 
where  John  describes  a  vision  which  he  had  of  one  like  unto  the 
Son  of  man,  who  sat  upon  a  white  cloud,  having  on  his  head  a 
golden  crown,  and  in  his  hand  a  sharp  sickle.  And  it  was  said 
unto  him,  "  Thrust  in  thy  sickle  and  reap  ;  for  the  time  is  come 


jOO  W/iat  is  to  take  filace  Sect.  IV. 

for  thee  to  reap  •,  for  the  harvest  of  the  earth  is  ripe.  And  he 
thrust  in  his  sickle  on  the  earth,  and  the  earth  was  reaped.  And 
another  angel  came  out  of  the  temple  which  is  in  heaven,  he  also 
having  a  sharp  sickle."  And  it  was  said  unto  him,  "  Thrust  in  thy 
sharp  sickle,  and  gather  the  clusters  of  the  vine  of  the  earth  ;  for 
her  grapes  are  fully  ripe.  And  the  angel  thrust  in  his  sickle  in- 
to the  earth,  and  gathered  the  vine  of  the  earth,  and  cast  it  into 
the  great  wine  press  of  the  wrath  of  God,  And  the  wine  press 
was  trodden  without  the  city,  and  blood  came  out  of  the  wine 
press,  even  unto  the  horse  bridles,  by  the  space  of  a  thousand  and 
six  hundred  furlongs." 

Upon  this  vision  it  is  to  be  observed,  that  by  the  harvest  of  the 
earth,  and  the  clusters  of  the  vine  of  the  earth,  are  meant  the  in- 
habitants of  the  earth,  or  mankind  in  general.  And  reaping  the 
harvest,  and  gathering  the  clusters  of  the  vine  of  the  earth,  signi- 
fies the  slaughter  and  destruction  of  the  inhabitants  of  the  earth  ; 
not  every  one  of  them  indeed  ;  for  in  the  harvest  and  vintage, 
some  ears  of  corn  are  commonly  left  standing,  which  escape  the 
sickle,  and  a  few  scattering  grapes  are  left  on  the  vine  when  the 
clusters  in  general  are  gathered  :  And  that  this  slaughter  and 
desolation,  which  shall  be  made  of  the  inhabitants  of  the  world, 
will  take  place  in  consequence  of  their  apostasy,  and  obstinate  con- 
tinuance and  increase  in  sin,  until  they  are  become  ripe,  fully 
ripe,  for  this  dreadful  execution  and  destruction,  by  divine  ven- 
geance :  Therefore,  that  this  reaping,  and  the  harvest,  and  gath- 
ering the  clusters  of  the  vine  of  the  earth,  will  not  be  a  merciful 
dispensation  towards  the  inhabitants  then  in  the  world  ;  but  the 
execution  of  divine  vengeance,  and  an  awful  exercise  and  display 
oftiie  displeasure  and  wrath  of  God,  in  the  evils  which  shall  fall 
on  men,  for  their  perseverance  and  increase  in  wickedness.  This 
is  represented  and  expressed  in  a  striking  manner,  by  the  figure 
of  casting  the  vintage  into  the  great  wine  press  of  the  wrath  of 
God,  and  the  large  and  amazing  quantity  of  blood  which  proceed- 
ed from  thence  ;  signifying  the  great  and  general  slaughter,  and 
terrible  sufl'erings  of  mankind,  when  this  time  of  his  wrath  shall 
come. 

From  this  view  of  the  events  predicted  under  the  sixth  and 
seventh  vials,  it  appears,  tlnit  while  the  sixth  vial  is  running,  the 
the  way  will  be  preparing  for  the  overthrow  of  spiritual  Babylon. 

One  event  will  take  place  after  another,  which  will  greatly 
weaken  and  remove  the  power  and  influence  of  the  Pope,  among 
the  nations  in  Christendom,  by  taking  away  his  riches,  by  drying 
up  the  stream  of  wealtii,  and  the  removal  of  other  things,  by 
which  the  church  of  Rome  has  been  made  strong,  and  stood  as 
impregnable  for  many  ages.  But  this  will  not  be  attended  by  any 
general  reformation  of  professing  christians,  or  revival  and  great 
increase  of  the  true  church  ot  Christ  ;  nor  will  the  moral  state  of 
the  christian  world,  or  of  mankind  in  general,  be  reformed  and 
grow  better,  but  the  contrary.      By  the  evil  influence  which  the 


Sect.  IV.  Before  the  Millenniums  501 

beast  and  the  hierarchy  of  the  church  of  Rome,  has  had  in  the 
world,  and  by  the  power  and  agency  of  Satan,  the  unrestrained 
lusts  of  men  will  hurry  them  on  to  all  kinds  of  wickedness  ;  so 
that  it  will  rise  to  a  greater  degree,  and  be  more  universal  than 
ever  before.  Infidelity,  deism,  and  atheism,  and  the  most  open 
and  gross  impiety  and  profanation  of  every  thing  sacred,  will  pre- 
vail and  abound.  And  false  religion,  and  the  grossest  errors  and 
delusions  of  all  kinds,  will  take  place  and  spread  among  those 
who  do  not  discard  all  religion.  And  a  worldly  spirit  will  be  very 
strong  and  prevalent,  among  old  and  young,  urging  them  on  to 
the  gratification  of  their  sensual  inclinacions  and  lusts,  in  all  kinds 
of  intemperance  and  lewdness  ;  and  prompting  them  to  acts  of 
unrighteousness,  oppression  and  cruelty  ;  which  will  promote 
mutual  hatred,  bitterness  and  contention,  and  spread  confusion 
and  every  evil  work,  in  fierce  and  cruel  wars,  and  horrid  murders. 
It  is  certain,  that  the  unclean  spirits,  like  frogs,  those  spirits  of 
devils,  when  they  go  forth  to  the  whole  world,  will  promote  all 
kinds  of  disorder  and  wickedness  to  the  greatest  degree,  and  set 
mankind  against  God,  and  all  !iis  revealed  truth,  and  against  each 
other,  and  every  thing  good  and  excellent  ;  and  make  tliis  world 
as  much  an  image  of  hell  as  they  possibly  can  ;  by  which  the  in- 
habitants on  earth,  in  general,  will  be  united  and  gathered  togeth- 
er in  arms  agamst  heaven,  and  become  wholly  ripe  for  destruc- 
tion from  the  Almighty,  for  the  battle  of  that  great  day,  which 
will  come  on  under  the  seventh  vial,  and  will  be  conducted, 
fought  and  finished  by  Christ  himself,  against  an  ungodly  world. 

The  prevailing,  unrestrained  wickedness  of  men,  wnich  has 
been  now  mentioned,  by  which  they  shall  be  gathered  unto  this 
battle,  is  described  by  the  Apostle  Paul,  in  the  following  words  :. 
"  This  know  also,  that  in  the  last  days,  perilous  times  shall  come. 
For  men  shall  be  lovers  of  their  own  selves,  covetous,  boasters, 
proud,  blasphemers,  disobedient  to  parents,  unthankful,  unholy, 
without  natural  affection,  covenant  breakers,  false  accusers,  in- 
continent, fierce,  despisers  of  those  who  are  good,  traitors,  heady, 
highminded,  lovers  of  pleasures  aore  than  lovers  of  God  ;  having 
a  form  of  godlmess,  but  denying  the  power  thereof."*  A.11  these 
evil  characters  have  been  in  every  age  of  the  world  ;  but  they 
will  then,  in  these  last  daya,  take  place  to  a  greater  degree,  an,d 
more  universally,  than  ever  before. 

The  true  church  of  Christ  will  subsist  and  continue  in  this  evil 
time  of  the  prevalence  of  the  powers  of  darkness  ;  but  the  num- 
ber of  real  christians  will  be  small  ;  and  many,  even  of  them,  if 
not  the  most,  will  probably  be  weak  and  low  in  their  christian  ex- 
ercises, by  the  influences  and  uncommon  power  of  those  evil 
spirits,  and  in  too  great  a  degrc  e  conformed  to  this  world.  They 
will  be  hated,  opposed,  and  trodden  down  by  the  wicked,  arid  be 
in  an  afflicted,  sufFermg  state  in  this  dark  and  evil  day.  They 
will  be  in  a  great  measure  hidden  and  unknown,  and  the  fausQ 

vol..    IT.  64 

•  2  Tim.  iii.  1,  2,  3,  4,  5, 


502  What  is  to  lake  Jilace  Sect.  IV. 

of  Christ  and  of  truth  will  be  reproached,  and  appear  to  be  almost 
lost  ;  and  the  true  followers  of  Christ,  his  sheep,  will  be  scatter- 
ed into  corners  in  this  cloudy  and  dark  day.*  Whether  wicked 
men,  and  enemies  to  the  true  servants  of  Christ,  will  persecute 
them  unto  death,  and  renew  this  horrid  work,  of  which  so  much 
has  been  done  in  former  ages,  in  tliis  time  when  iniquity  will 
abound  to  such  a  great  degree,  cannot  be  now  determined,  by  any 
thing  said  in  scripture  respecting  it.  It  is  thought  by  most,  that 
since  the  Pope  is  brought  so  low,  and  his  power  and  influence 
is  still  sinking  so  fast  ;  and  so  much  light  is  spreading  in  favour 
of  civil  and  religious  liberty,  showing  the  reasonableness  and  im- 
portance of  it,  and  the  unreasonableness  and  folly  of  a  persecut- 
ing spirit  ;  and  liberal  sentiments  respecting  religion  are  propa- 
gated and  increasing,  persecution  on  account  of  religious  senti- 
ments or  practice  is  near  come  to  an  end,  and  never  will  be  re- 
vived and  practised  again.  This  may  appear  most  probable  :  But 
though  the  antic hristian  church  should  never  persecute  the 
faithful  followers  of  Christ  again,  and  a  persecuting  spirit  should 
wholly  cease  among  professing  christians  of  all  denominations  ; 
yet  infidels,  who  condemn  all  religious  persecution,  in  every  de- 
gree and  form,  in  which  it  has  been  practised,  and  boast  of  their 
liberal  sentiments  and  spirit,  with  respect  to  this  ;  and  use  it  as  a 
strong  and  conclusive  argument  against  Christianity  itself,  that 
professed  christians  have,  in  so  many  instances,  persecuted  oth- 
ers :  even  these  injideis,  or  their  successors,  may  find  true  chris- 
tians, their  doctrines  and  practices,  to  be  so  disagreeable  and 
hateful  to  them,  and,  in  their  view,  so  hurtful  to  society,  and  so 
contrary  to  all  that  in  wliich  they  place  their  own  happiness, 
and  that  of  mankind,  that  having  all  restraints  taken  off,  and  the 
power  being  put  into  their  hands,  they  may  tliink  these  men 
ought  not  to  be  suffered  to  live  ;  and  that  it  is  for  the  good  of  so- 
ciety to  have  them  extirpated,  and  put  to  death,  unless  they  can 
be  brought  to  renounce  their  sentiments  and  practices,  by  per- 
suasion or  punisliments  ;  and  so  become  as  determined,  cruel 
persecutors  of  christians,  as  any  have  been  in  past  ages.  If  this 
should  take  place,  it  will  make  a  new,  and  perhaps  greater  and 
more  striking  discovery  of  the  wickedness  of  the  human  heart, 
especially  of  the  hearts  and  real  character  of  this  sort  of  men, 
than  ever  has  been  exhibited  before.  And  they  who  now  know 
what  is  in  man,  from  the  character  given  of  him  in  scripture,  and 
by  the  discovery  mankind  have  made  of  their  hearts,  by  words 
and  deeds,  and  from  a  true  acquaintance  with  their  own  hearts, 
must  be  sensible  that  nothing  can  prevent  even  men  of  this  cast 
persecuting  christians,  but  restraints  from  heaven.  But,  howev- 
er, perhaps  this  discovery  of  what  is  in  man,  is  reserved  to  be 
miide  after  the  Millennium  shall  be  over,  in  the  rise  of  Gog  and 
Magog,  w^hen  it  may  6e  exhibited,  in  many  respects,  to  greater 
advantage,  and  so  as  to  answer  more  important  ends. 

*  Ezek.  xxxiv.  12. 


Sect.  I\  .  Before  the  Millennium.  503 

Though  the  true  church  of  Christ  must  be  in  a  low,  dark  state, 
in  many  respects,  under  this  vial,  yet  there  will  doubtless  be  re- 
vivals of  religion,  and  an  increase  of  converts  to  real  Christianity, 
in  many  diflfcrent  places,  and  truth  may  be  getting  advantage,  and 
more  clearly  distinguished  from  error,  by  those  who  have  eyes  to 
see  :  and  Christianity  be  more  and  more  refined  in  doctrines  .md 
practice,  from  the  various  errors  and  corruptions,  which  have 
been  introduced  among  the  true  followers  of  Christ  ;  and  every 
thing,  and  all  events,  will  serve  to  bring  on  and  introduce  the 
Millennium,  in  the  best  manner,  and  in  the  most  proper  time. 

The  battle  of  that  great  day  of  God  Almigl'ty.  is  to  come  on 
under  the  seventh  vial,  as  has  been  observed.  When  the  iniqui- 
ty of  the  world  of  mankind  shall  be  full,  and  they  shall  be  united 
in  open  rebellion,  and,  in  this  sense,  gathered  together,  and  arm- 
ed against  heaven  :  And  after  God  has  waited  long  upon  tiicm 
in  the  use  of  all  proper  means  to  reclaim  them,  especially  the 
christian  world  ;  and  they  are  become  fully  ripe  for  destruction, 
he  will  come  forth  to  battle  against  tiiem,  and  execute  most  tear- 
ful judgments  upon  them,  and  destroy  them  in  a  manner  and  de- 
gree, which  shall  manifest  his  awful  displeasure  with  them,  for 
their  obstinacy  in  all  kinds  of  wickedness.  When  these  briars 
and  thorns  are  set  against  God  in  battle,  he  will  go  through  them 
and  burn  them  together.*  The  destruction  of  the  world  of  man- 
kind by  a  flood,  when  the  wickedness  of  man  was  become  great, 
and  the  earth  was  filled  with  violence  ;  and  they  coniinued  ob- 
stinate in  disobedience,  while  the  long  suffering  of  God  waited 
upon  them  in  the  days  of  Noah,  was  an  emblem  of  this  battle  : 
As  also  was  the  destruction  of  the  inhabitants  of  Canaan,  uhen 
their  iniquity  was  full,  which  prepared  the  way  for  the  people  of 
God  to  take  possession  of  that  land.  So  God  punished  the  na- 
tion of  the  Jews,  by  destroying  them,  and  laying  waste  Jerusalem, 
and  the  temple.  When  they  had  filled  up  the  measure  of  tlieir 
sins,  wrath  came  upon  them  to  the  uttermost.  This  was  a  fig- 
ure or  type  of  this  greater,  more  dreadful  and  general  battle,  un- 
der the  seventh  vial,  wiien  "  The  Lord  shall  come  out  of  his 
place  to  punish  the  inhabitants  of  the  earth  for  ihtir  iniquity,  and 
the  earth  shall  disclose  her  blood,  and   shall  no  more  cover  her 

slain."t 

■  This  battle,  it  has  been  observed,  will  not  consist  in  the  church 
or  christians'  raising  armies,  and  fighting  and  carrying  on  war 
with  the  antichristian  party,  or  with  the  wicked  world  ;  or  in  a 
conflict  between  the  former  and  the  latter,  respecting  the  truths 
and  cause  of  Christ  :  But  it  will  be  commenced  and  carried  on 
by  Christ,  ^vhile  invisible  in  heaven,  invested  with  all  divine  pow- 
er in  heaven  and  earth,  in  the  exercise  of  his  providence,  bring- 
ing judgments  upon  his  enemies,  and  a  wicked  world,  in  such  re- 
markable ways  and  manner,  as  to  be  a  clear  and  remarkable  man- 
ifestation of  his  presence  and  power  ;    of  his  displeasure  with  a 

*  See  Isaiah  xxvii.  4.  \  Isai.x;^vi.  21. 


504  TV/iat  is  to  take  place  Sect.   IV. 

■wicked  world,  for  opposins:  him,  his  church  and  the  gospel  ;  and 
an  incontestible  evidence  of  the  truth  of  Christianity,  by  fulfiUing 
his  predictions  and  promises,  taking  vengeance  on  the  enemies  of 
his  people,  and  effectually  supporting  them,  and  their  cause. 
He  will  doubtless  make  use  of  instruments  in  this  battle. 

The  holy  angels  may  be  made  the  instruments  of  many  events 
•which  shall  be  full  of  evil  to  wicked  men.  And  the  true  church 
of  Christ,  his  witnesses  in  his  cause,  and  against  the  delusions 
and  wickedness  of  the  antichristian  church,  and  of  the  world,  are 
represented  as  having  a  hand  in  brmging  upon  their  enemies  all 
the  evils  which  will  come  upon  them  ;  because  they  will  take 
place  in  answer  to  their  prayers,  in  their  cause,  and  in  order  ef- 
fectually to  avenge  his  own  elect  of  their  adversaries.*  There- 
fore, it  is  said  of  them,  "  These  have  power  to  shut  heaven,  that 
it  rain  not,  in  the  days  of  their  prophecy  :  And  have  power  over 
waters,  to  turn  them  into  blood,  and  to  smite  the  earth  with  all 
plagues,  as  often  as  they  will."t  And  the  wicked  themselves 
will  be  instruments  of  afflicting  and  destroying  each  other,  in  a 
very  cruel  and  dreadful  manner,  by  opposing  and  fighting  with 
one  another,  and  carrying  on  destructive  and  bloody  wars,  killing 
men  by  thousands,  and  laying  waste  whole  countries  and  nations  ; 
by  which  the  earth  will  be  in  a  great  degree  depopulated  ;  and 
rivers  of  blood  will  be  shed  by  the  unrestrained  pride  and  cruel 
rage  cf  man.  And  many  will  probably  put  an  end  to  their  own 
lives,  and  instances  of  suicide  will  be  greatly  multiplied. 

But  multitudes  of  mankind  will  be  destroyed  by  the  more  im- 
mediate hand  of  God,  by  famine  and  pestilences,  which  will  pre- 
vail in  many  countries,  at  different  times,  in  an  extraordinary 
manner,  and  to  a  degree  never  known  before  ;  by  which  vast  mul- 
titudes will  perish  suddenly,  and  in  circumstances  very  surprising 
and  awful.  And  there  will  be  earthquakes,  and  terrible  storms  of 
lightning  and  thunder,  and  inundations  of  water,  by  which  many 
cities  and  places  shall  sink  and  be  overflowed,  with  all  the  inhabi- 
tants ;  and  multitudes  will  perish  by  these,  and  innumerable  oth- 
er evil  occurrents,  which  will  take  place  in  an  unusual  manner, 
and  in  quick  succession  ;  so  that  the  hand  of  God  will  be  visibly 
stretched  out  against  the  inhabitants  of  the  world,  to  punish  and 
destroy  them  for  their  wickedness  ;  and  the  following  prediction 
■will  be  fulfilled,  in  the  full  and  awful  extent  of  it.  "  Fear,  and 
the  pit,  and  the  snare  are  upon  thee,  O  inhabitant  of  the  earth. 
And  it  shall  come  to  pass,  that  he  who  fleeth  from  the  noise  of 
the  fear,  shall  fall  into  the  pit  ;  and  he  that  cometh  up  out  of 
the  midst  of  the  pit,  shall  be  taken  in  the  snare  :  For  the  win- 
dows from  on  high  are  open,  and  the  foundations  of  the  earth  do 
shake.  T!ie  earth  is  utterly  broken  down,  the  earth  is  clean  dis- 
solved, the  earth  is  moved  exreedingly.  The  earth  shall  reel  to 
and  fro  like  a  drunkard,  and  shall  be  removed  like  a  cottage,  and 
the  transgression  thereof  shall  be  heavy  upon  it,  and  it  shall  fall, 
and  not  rise  again. ":J 

»  Luke  xviii.  7.        f  Rev.  xi.  6.  \  Isa.  xxlv.  17,18.  19>  20. 


Sect.  IV.  Before  the  Millennium.  505 

This  battle  will  not  be  fought  at  once,  so  as  to  be  soon  finished  ; 
but  will  be  carried  on  through  a  course  of  years,  probably  for 
more  than  a  century  and  an  half,  in  order  to  make  a  suitable  and 
sufficiently  clear  display  of  the  displeasure  of  God  with  a  wicked 
world  ;  and  to  give  opportunity  to  men  to  repent  and  reform, 
when  they  are  warned,  called  upon,  and  urged  to  it,  by  being 
made  to  suffer  such  a  variety  and  long  continued  series  of  calam- 
ities, for  their  sins  ;  and  to  discover,  and  set  in  the  most  clear  and 
striking  light,  the  hardness,  obstinacy  and  wickedness  of  the 
heart  of  man,  while  they  continue  disobedient  and  inflexible,  un- 
der all  these  terrible  dispensations  of  providence,  suited  to  awaken 
and  reform  them,  to  teach  them  the  evil  of  sin,  and  the  awful  dis- 
pleasure of  God  with  them  ;  and  to  warn  them  to  fly  from  the 
wrath  to  come,  and  unto  Christ,  as  the  only  refuge  ;  and  go  on  to 
revolt  yet  more  and  more,  and  blaspheme  the  hand  which  inflicts 
these  evils,  By  all  this  will  be  more  clearly  manifested,  than  ev- 
er before,  how  totally  lost  and  infinitely  miserable  mankind  are, 
and  their  infinite  need  of  a  Redeemer  ;  that  no  means  that  can  be 
■used,  or  methods  taken  to  reclaim  and  save  them,  will  be  in  the 
leist  degree  effectual,  unless  the  Spirit  of  God  be  given  to  change 
and  renew  their  hearts,  and  therefore  that  the  salvation  of  men  de- 
pends wholly  on  the  mere  sovereign  grace  of  God,  even  all  that 
good,  holiness  and  salvation,  which  shall  take  place  in  the  Millen- 
nium ;  and  it  will,  in  this  resptct,  prepare  the  way  for  that  day  of 
grace. 

This  battle  and  terrible  slaughter  and  destruction  of  men  in  so 
many  ways,  and  for  so  long  a  course  of  years,  will  greatly  lessen 
the  number  of  mankind  in  the  world  ;  so  that  in  the  close  of  this 
terrible  scene,  comparatively  few  will  be  left  alive.  Those  will 
be  the  christians  who  shall  be  then  members  of  the  churches,  and 
descendants  from  good  people  who  have  lived  in  former  ages,  and 
others  who  will  then  be  true  penitents,  who  will  look  back  on  the 
terrible  scene  which  had  taken  place  in  the  battle  of  the  great  day 
of  God  Almighty,  and  see,  and  have  a  clear  and  affecting  convic- 
tion of  his  displeasure  with  mankind,  lor  their  sins  and  the  terri- 
bleness  of  his  wrath  ;  and  will  acknowledge  the  righteousness  of 
it.  Tliey  will  consequently  see  the  guilty,  miserable,  and  utter- 
ly lost  state  of  man,  and  their  need  of  a  Redeemer,  to  make  atone- 
ment for  their  sins,  and  the  necessity  of  the  Holy  Spirit  to  renew 
their  hearts,  and  form  them  to  right,  and  truly  christian  exercises  : 
And  will  be  clearly  convinced  of  the  truth  of  all  the  great  and  im- 
portant doctrines  of  the  gospel,  and  cordially  embrace  them.  And 
they  will  repent  and  humble  themselves  in  the  sight  of  the  Lord} 
and  earnestly,  with  united  hearts,  cry  to  heaven  for  the  forgive- 
ness of  their  sins,  and  for  mercy  on  themselves,  and  on  their  chil- 
dren, acknowledging  their  infinite  ill  desert,  and  flying  to  Christ, 
and  sovereign  grace  through  him,  as  their  only  refuge  and  hope. 
And  then  the  scene  will  change.  The  battle  will  be  over,  divine 
judgments  will  cease,  and  there  will  be  no  more  frowns  on  maijj 


506  IHiut  is  to  take  Jilace  Sect.  IV. 

in  the  providence  of  God  ;  but  all  dispensations  and  events  will  be 
expressions  ot  kindness  and  mercy  ;  and  the  Holy  Spirit  wiil  be 
poured  out  on  them  and  their  offspring,  and  all  shall  be  holiness 
to  the  Lord  ;  and  the  Millennium  will  begin,  and  men  will  mul- 
tiply and  soon  subdue  the  eartljp  and  fill  it  with   inhabitants 

As  antichrist  and  the  church  of  Rome  will  have  a  large  share 
in  the  cup  of  indignation  and  wrath  which  will  be  poured  out  ;  so 
all  the  christian  world  will  have  a  distinguished  portion  of  it,  as 
the  inhabitants  of  it  are  much  more  guilty  than  others.  There 
is  no  reason  to  consider  the  antichristian  spirit  and  practices  to  be 
confined  to  that  which  is  now  called  the  church  uf  Rome  :  The 
protestant  churches  have  much  of  antichrist  in  them,  and  are  far 
from  being  wholly  reformed  from  the  corruptions  and  wicked- 
Tjesa,  in  doctrine  and  practice,  wliich  are  found  in  that  which  is 
called  Babylon  the  great,  the  mother  of  hahlois,  and 
ABOMINATIONS  OF  THE  EARTH  Her  mfluence  in  promoting  de- 
lusion and  wickedness  extends,  m  some  degree,  to  all  the  inhab- 
itants of  the  world,  and  more  especially  the  clirisiian  world.  She 
is  the  Mother  of  all  the  false  doctrines,  superstition,  infidelity  and 
abominable  practices  in  the  protestant  world.  And  where  can 
the  church  be  found,  which  is  thoroughly  purged  from  all  these 
abominations  ?  Some  churches  may  be  more  pure,  and  may  have 
proceeded  farther  in  a  reformation  than  others  ;  but  none  are 
wholly  clear  of  an  antichristian  spirit,  and  the  fruits  of  it.  T  here 
may  be,  and  in  many  instances  doubtless  there  is,  much  of  the 
exercise  of  the  spirit  of  antichrist,  in  opposing  what  is  called  an- 
tichrist, and  the  church  of  Rome  ;  and  by  running  into  as  gieat 
extremes  another  way.  The  Apostle  Paul  said,  this  mystery  of 
iniquity,  the  man  of  sin,  which  is  aniichrist,  began  already  lo 
work  in  the  churches  even  in  his  day.*  How  much  of  this  then, 
may  it  be  reasonably  thought,  it,  to  be  found  in  most,  if  not  all  the 
churches  now  ?  In  this  view,  the  spirit  and  operation  of  antichrist 
are  very  extensive.  And  how  few  churches,  or  individual  ciiris- 
tians,  have  so  far  come  out  from  this  mother  of  harlots,  and 
abominations  of  the  earth,  as  not  to  be  in  any  degree  partakers  of 
her  sins,  so  as  not  to  receive  of  her  plagues  !  And  while  the 
sixth  vial  continues  to  run,  it  is  not  to  be  expected  that  the  pro- 
testant churches  in  general  will  grow  more  pure  ;  but  the  evil 
spirits  which  are  gone  forth  will  promote  and  spread  still  great- 
er corruption  in  doctrine  and  practice,  by  which  tliey  will  be 
more  ripe  for  divine  judgments,  and  prepared  to  suffer  in  the 
battle  under  the  seventh  vial.  The  purest  churches,  and  j-eal 
christians,  will  suffer  much  in  this  battle,  and  few  will  go  v.'holly 
impunished.  By  this,  the  rebels,  or  false  hearted  professing 
christians,  will  be  purged  out  from  among  real  christians,  and 
these  shall  be  purified,  and  made  white,  and  tried  ;  but  the 
wicked  shall  do  wickedly. "f 

The  Jews  have  sufieied  greatly  for  their  peculiarly  aggravated 
"VT'ickedness,   in  rejecting   and  cri;cifying  the  Son  of  God  ;  and 

*  3  Thes.  ii.  7.  \  Dan.  xii.  10. 


Sect.  IV".  Before  the  Millennium.  507 

they  are  now,  and  have  been  for  near  two  thousand  years,  in  a 
state  of  great  affliction,  and  under  the  manifest  displeasure  of  • 
Heaven,  to  a  great  ami  distinguished  degree.  They  yet  continue 
a  people,  distinguished  from  all  other  nations,  thougli  scatter- 
ed all  over  the  world,  as  outcasts  and  vagabonds  ;  and  will  con- 
tinue thus  a  distinct  people  down  to  the  Millennium.  But  though 
they  have  suffered  so  much,  they  yet  continue  as  obstinate  as  ever 
in  rejecting  Christ,  and  in  all  their  sins.  And  there  is  reason  to 
think  they  will  not  escape  the  battle  of  the  great  d  ly  of  almighty 
God  ;  but  great  and  new  calamities  will  fall  upon  them,  by 
whicii  they  may  be  much  diminished,  so  as  to  be  left  few  in 
number,  compared  with  what  they  have  been,  or  are  now.  And 
the  threatening  denounced  against  that  people  by  Moses  will 
then  be  executed  on  them,  in  the  full  meaning  and  extent  of  it. 
"  And  ye  shall  be  left  few  in  number,  whereas  ye  were  as  the 
stars  of  heaven  for  multitude  :  Because  thou  wouldst  not  obey 
the  voice  of  the  Lord  thy  God."*  But  God  will  not  make  a  full 
end  of  them,  which  he  probably  will  do  of  some,  if  not  of  many 
other  nations. 

The  revolutions  which  will  take  place  in  this  battle  will  open 
the  way  for  their  return  to  the  land  given  to  their  ancestors  ;  and 
they  which  are  left  will  repent  and  return  to  the  Lord  Jesus 
Christ,  against  whom  they  and  their  fathers  have  sinned,  and  un- 
to their  own  land,  and  will  become  an  eminently  excellent  part  of 
the  christian  church,  who  shall  multiply,  and  fill  all  that  vast  tract 
of  land  given  to  Abraham  and  his  posterity,  from  the  river  of 
Egypt,  to  the  great  river  Euphrates, f  which  has  never  yet  been 
fully  possessed  by  them.  And  their  being  thus  received  into 
the  church  of  Christ,  Avill  be  as  life  from  the  dead  to  them,  and 
to  the  Gentiles. 

But  whether  they  will  continue  a  distinct  people  from  all  other 
christians,  through  the  whole  time  of  the  Millennium,  or  be  so 
intermixed  with  others,  as  not  to  be  distinguished  from  them,  will 
be  determined  by  the  event  :  But  the  latter  is  most  probable,  as 
the  ends  of  their  being  preserved  in  such  a  state  of  distinction, 
will  then  be  answered  ;  and  those  circumstances  and  things, 
which  have  been,  and  still  are,  the  means  of  their  continuing  a 
distinct  and  separate  people,  will  then  cease  ;  such  as  circumci- 
sion, and  their  observance  of  other  Mosaic  rites.  When  they 
shall  become  christians,  their  name  by  which  they  are  now  dis- 
tinguished will  be  lost,  and  they  will  be  absorbed  in  the  christian 
church,  the  true  Israel  of  God,  where  there  is  neither  Jew  nor 
Greek,  but  all  are  one  in  Christ  :  And  then  there  will  be  one  fold, 
and  one  shepherd.  And  then,  by  this  event,  the  following  pre- 
diction will  be  fully  accomplished  :  *'  And  ye  shall  leave  your 
name  for  a  curse  unto  my  chosen  !  For  the  Lord  God  shall  slay 
thee,  and  call  his  servants  by  another  name  "\ 

That  the   above   representation    of  this  battle,   which   will  be 
Jjrevious  to  the  Millennium,  and  will  introduce  it,  taken  from  the 
*  Deut.  xxviii.   62.  f   Gen.  xv.  18.  ±  Isaiah  Ixv.  15.. 


508  What  is  to  take  f^lace  Sect.  IV". 

passages  in  the  Revelation  which  have  been  considered,  is  just, 
and  agreeable  to  the  true  sense  of  them,  farther  appears,  and  is 
confirmed  by  other  parts  of  holy  scripture,  especially  by  the 
prophecies  of  this  same  event,  recorded  in  the  Old  Testament. 

The  destruction  of  the  world  of  mankind  by  a  flood,  and  the 
preservation  of  Noah  and  his  family,  who  were  by  this  brougiit 
into  a  new  world,  to  be  replenished  by  them,  may  be  considered 
as  a  typical  and  prophetic  representation  of  the  great  battle  with 
the  wicked  world,  previous  to  the  Millennium  ;  by  which  the 
wicked  will  be  swept  off  the  earth,  and  the  true  church  of  Christ 
will  be  delivered  and  preserved,  and  the  way  opened  for  its  pros- 
perity, and  filling  the  earth. 

The  series  of  judgments  brought  upon  Pharaoh  and  the  Egyp- 
tians, for  their  disobedience  to  Jkhovah,  and  oppressions  of  his 
people,  and  thetr  dreadful  overthrow  in  the  Red  Sea,  to  prepai'e 
the  way  for  the  deliverance  of  Israel,  was  also  a  prophetic  type  of 
this  great  battle.  So  was  the  destruction  of  the  inhabitants  of 
Canaan,  in  order  to  introduce  the  people  of  Israel,  and  put  them 
in  possession  of  that  land.  Therefore,  reference  is  had  to  this  in 
the  representaiion  of  the  battle  of  that  great  day,  as  has  been  ob- 
served. 

David  was  a  man  of  blood,  carried  on  great  wars  and  destroyed 
much  people,  and  many  nations,  who  were  enemies  to  him,  and 
the  people  of  God  ;  and  by  his  conquests  prepared  the  way  for 
the  peaceable  and  glorious  reign  of  Solomon,  and  the  building  of 
the  temple.  In  this,  David  was  a  type  of  Christ,  when  he  shall 
go  forth,  clothed  with  a  vesture  dipt  in  blood,  and  in  righteous- 
ness make  war,  and  destroy  the  nations  of  mankind,  his  enemies, 
to  prepare  the  way  for  the  Millennium.  Solomon  was  a  type  of 
Christ  reigning  in  the  Millennium,  when  the  church  shall  rise 
to  a  state  of  beauty  and  glory,  of  which  Solomon's  temple  was  a 
type,  when  the  meek  shall  inherit  the  earth,  and  delight  them- 
selves in  the  abundance  of  peace. 

The  coming  of  Christ,  in  favour  of  his  church,  and  of  the  re- 
deemed, is>  spoken  of  as  a  time  of  vengeance  to  his  and  their  ene- 
mies, in  which  they  shall  be  punished  and  destroyed,  and  his  peo- 
ple shall  be  avenged  on  them.  "  Tlie  Spirit  of  the  Lord  God  is 
upon  me,  because  he  hath  anointed  me  to  preach  good  tidings 
unto  the  meek  ;  to  proclaim  the  acceptable  year  of  the  Lord,  and 
the  day  of  -vengeance  of  our  God,  to  comfort  all  that  mourn. 
"  For  the  day  of  vengeance  is  in  mine  heart,  and  the  year  of  my 
redeemed  is  come."*  "  And  shall  not  God  avenge  his  own  elect, 
who  cry  day  and  night  unto  him,  though  he  bear  long  with 
them  :  I  tell  you  that  he  will  avenge  them  speedily."!  ''  Re- 
joice over  her,  thou  heaven,  and  ye  holy  apostles  and  prophets  ; 
for  God  hath  avenged  you  on  her.  And  I  heard  a  great  voice  of 
much  people  in  heaven,  saying,  Hallelujah  !  Salvation  and  glory, 
and  honour,  and  power  unto  the  Lord  our  God  :    For  true  and 

•  Isa.lxi-  1,  2.    kijl.  4.  f  Luke  xviii.  7,  8. 


Sect.  IV.  Bejbre  the  Millennium.  SOl^* 

rit^hteous  are  his  judL^-nents  ;  for  he  hath  juHt^ed  the  threat 
whore,  which  did  corrupt  the  earth  with  her  iornication,  and 
hath  avenged  tlie  blood  of  his  servants  at  her  hand."* 

Balaam,  in  his  remark  ibie  prophecy  of  Christ  and  his  kinpjdom, 
speakinaj  of  this  latter  div,  w.ieu  the  R  >  ui.i  emoire  shall  come  to 
an  end,  and  Christ  shall  have  the  do  .linion,  represents  this  event 
as  attended  with  threat  destruction  of  men.  "  Out  of  J-icob  shall 
come  he  that  shall  have  dnminion,  and  shall  dest  oy  l>im  that  re- 
maineth  in  the  city.  And  he  took  up  his  paral)le,  and  said, 
•'  Alas,  who  shall  live  when  G.jd  doh  tuis  !"  This  expresses  a 
great  and  general  destruction  of  men,  so  t!iat  compirativelv  fcvT 
of  them  will  be  left  ■■dive."t  The  same  is  predicted  in  the-  s  -ig 
which  God  directed  Most-s  to  re  learse  to  the  cinldren  of  Israel,  to 
be  preserved  by  ihem  "|  "  For  I  lift  my  hand  to  iieaven,  and 
say,  I  live  forever.  If  (or  when)  I  whet  my  glittering  sword, 
and  mine  hand  take  hold  on  judgment,  I  will  render  vengeance 
to  mine  enemies,  and  will  reward  them  that  hate  me.  I  will 
make  mine  arrows  drunk  with  tiieir  blood,  (  .nd  my  sword  shall 
devour  flesh)  and  that  with  the  blood  of  lUe  slain,  and  of  the 
captives,  from  the  begmning  of  revenges  upon  the  enemy.  Re- 
joice, O  ye  nations,  with  his  people  ;  for  he  will  avenge  the  blood 
of  his  servants,  and  will  render  vengeance  to  his  adversaries,  nd 
will  be  merciful  unto  his  land,  and  to  his  people."  This  proph- 
ecy is  very  parallel  with  that  which  has  been  mentioned,  which 
relates  to  the  great  battle. ||  The  same  events  are  predicted  in 
the  following  words  of  Moses  :  "  There  is  none  like  unto  the 
God  of  Jeshurun,  who  rideth  upon  the  heaven  in  thy  help,  and 
in  his  excellency  on  the  sky.  The  eternal  God  is  thy  refuge, 
and  underneath  are  the  everlasting  arms  :  And  he  shall  thrust 
out  the  enemy  from  before  thee,  and  shall  say,  Destroy  tiiem. 
Israel  then  shall  dwell  in  safety  aione.  The  fountain  of  Jacob 
shall  be  upon  a  land  of  corn  and  wine  ;  also  his  heavens  shall 
drop  down  dew."§  In  these  words,  (iod  is  represented  as  riding 
forth  to  thrust  out  and  destroy  the  enemies  of  his  people  ;  and 
upon  this  the  prosperity  of  his  church,  the  true  IsiHel,  is  uitro- 
duced.  This  prophecy  therefore  coincides  with  the  description 
of  the  battle  in  the  Revel  Uion,  as  introductory  to  the  Milleniiium. 
The  same  events  are  [)rcdicttd  in  the  prayer  or  song  of  Hannahs 
"  He  will  keep  the  feet  of  iiis  saints,  and  the  wicked  shail  be 
silent  in  darkness  ;  for  by  strength  shall  no  man  prevail.  I'he 
adversaries  of  the  Lord  shall  be  broken  to  pieces  :  Out  of  heav- 
en shall  he  thunder  upon  thtm.  The  Lord,  shall  judge  the  ends 
of  the  earth,  and  he  shall  give  strength  unto  his  king,  and  exalt 
the  horn  of  his  anomted."! 

This  battle,  by  which  the  wicked  will  be  destroyed,  and  the 
reign  of  Christ  and  his  church  on  earth  introduced,   is  frequent- 

•  Rev.  xviil.  20.    xix.  1,  2.  j  Num.  xxiv.  17—24. 
i^  Dent,  xxxii.  40,  41,  42,  43.  ||  Rev.  xviii  20   xix.  1,  2. 

§  Deut.  xxxiii.  26,  27,  28.  ^  1  Sam.  ii.  9,  10. 
VOL.     II.                                  65 


510  iV/iai  is  Co  lake  /dace  S£ct.  IV 

ly  brought  into  view  and  predicted  in  the  book  of  Psalms.  The 
following  predictions  of  this  kind  are  worthy  to  be  observed  : — 
"  Ask  of  me,  and  I  will  give  thee  the  heathen  for  thine  inheri- 
tance, and  the  uttermost  parts  of  the  earth  for  thy  possession. 
Thou  shall  break  them  with  a  rod  of  iron,  thou  shalt  dash  them 
in  pieces  like  a  potter's  vessel  "*  There  is  reference  to  this 
prediction  and  promise  in  the  following  words  of  Christ  :  "  And 
he  that  overcometh,  and  keepeth  my  works  unto  the  end,  to  him 
will  I  give  power  over  the  nations  ;  and  he  shall  rule  them  with 
a  rod  of  iron  ;  as  the  vessels  of  a  potter  shall  they  be  broken  to 
pieces,  even  as  I  received  of  my  Father. "t  The  followers  of 
Christ  are  said  to  do  what  he  does  for  them,  and  in  their  behalf  in 
destroying  their  enemies,  as  they  are  engaged  in  the  same  cause, 
and  are  with  him  in  these  works  of  vengeance,  and  they  who  have 
overcome,  and  have  arrived  to  heaven,  will  be  with  him  in  a  pe- 
culiar manner,  when  he  shall  come  forth  to  fight  this  great  battle, 
and  dash  the  nations  of  the  world  into  pieces,  as  a  potter's  vessel  is 
broken.  Therefore,  there  is  again  reference  to  those  words  in 
the  second  Psalm,  when  Christ  is  represented  as  riding  forth  to 
the  battle  there  described,  followed  by  the  armies  in  heaven,  com- 
prehending all  who  shall  then  have  overcome.  "  And  out  of  his 
mouth  goeth  a  sharp  sword,  that  with  it  he  should  smite  the  na- 
tions :  And  he  shall  rule  them  with  a  rod  of  iron  :  And  he 
treadeth  the  wine  press  of  the  fierceness  and  wrath  of  Almighty 
God"^:  This  is  certainly  the  same  with  the  battle  of  that  great 
day  of  Almighty  God,  mentioned  in  the  sixteentli  cliapter,  as  has 
been  shown  ;  and  is  predicted  in  the  words  now  quoted  from  the 
second  Psalm. — There  is  a  prediction  of  the  same  battle  describ- 
ed in  the  nineteenth  chapter  of  the  Revelation,  in  the  following 
words  :  "  Gird  thy  sword  upon  thy  thigh,  O  most  Mighty  ;  with 
thy  glory  and  thy  majesty.  And  in  thy  majesty  ride  prosperous- 
ly, because  of  truth  and  meekness,  and  righteousness  :  And  thy 
riglit  hand  shall  teach  thee  terrible  things.  Thine  arrows  are 
siuirp  in  the  heart  of  the  king's  enemies,  whereby  tlie  people  fall 
under  thee."§  In  the  next  Psalm,  the  prosperity  of  the  church 
is  predicted,  which  will  take  place  in  the  Millennium  ;  and  the 
battle  by  which  it  will  be  introduced  and  effected  is  also  describ- 
ed. "  There  is  a  river,  the  streams  whereof  shall  make  glad  the 
city  of  our  God.  God  is  in  the  midst  of  her  ;  she  shall  not  be 
moved  :  God  shall  help  her,  and  that  right  early.  The  heathen 
raged,  the  kingdoms  were  moved  :  He  uttered  his  voice,  the 
earth  melted.  Come,  behold  the  works  of  tlie  Lord,  what  deso- 
lations he  hath  inade  in  the  earth.  He  maketh  wars  to  cease  un- 
to the  end  of  the  earth,  he  breaketh  the  bow,  and  cutteth  the 
spear  in  sunder,  he  burneth  the  chariot  in  the  fire.  Be  still,  and 
know  that  1  am  God  :  I  will  he  exalted  among  the  heathen,  I 
will  be  exalted  in  the  earth." 

*  Psalm  ii.  8,  9.  f  Rev.  ii.  26,  2?. 

i  Rev.  xix.  14,  l.'i.  §  Psalm  xlv.  S,  4,  5. 


Sect.    IV.  Before  the  Millennium.  511 

The  twenty  first  Psalm  contains  a  prediction  of  Christ,  and 
foretells  the  destruction  of  the  wicked,  as  introducing  his  reij^n 
on  earth,  and  tlie  prosperity  and  joy  of  the  church.  *'  Tlune 
hand  shall  find  out  all  thine  enemies,  thy  right  hand  shall  find 
out  those  that  hate  thee.  Thou  shalt  make  thtm  as  a  fiery  oven 
in  the  time  of  ihine  anger  :  The  Lord  shall  swallow  them  up  m 
his  wrath,  and  the  fire  shall  devour  them.  Their  fruit  shalt  thou 
destroy  from  the  earth,  and  their  seed  from  among  the  children 
©f  men  :  For  they  intended  evil  against  thee  ;  they  imagined  a 
mischievous  device,  which  they  are  not  able  to  perform.  There- 
fore shalt  thou  make  them  turn  their  back,  when  thou  shalt  make 
ready  thine  arrows  upon  thy  strings,  against  the  face  of  them. 
Be  thou  exalted,  Lord,  in  thine  own  strength  :  So  shall  we  sing 
and  praise  thy  power"* 

That  the  wicked  shall  be  cut  off  and  destroyed  from  the  earth, 
that  the  saints  may  inherit  it,  is  foretold  throughout  the  thirty 
seventh  Psalm.  "  Evil  doers  shall  be  cut  off :  Btit  those  that 
wait  upon  the  Lord,  they  shall  inherit  the  earth.  For  yet  a  little 
while,  and  the  wicked  shall  not  be  ;  Yea,  thou  shalt  diligently 
consider  his  place,  and  it  shall  not  be.  But  the  meek  shall  in- 
herit the  earth,  and  delight  themselves  in  the  abundance  of 
peace.  Wait  on  the  Lord,  and  keep  his  way,  and  he  ihalt  exalt 
thee  to  inherit  the  earth  ;  When  the  wicked  are  cut  off,  thou 
shalt  see  it.  The  ti'ansgressors  shall  be  destroyed  together  ;  the 
end  of  the  wicked  shall  be  cut  off.  But  the  salvation  of  the  ri;^h- 
teous  is  of  the  Lord,"  Sec. 

The  same  thing  is  brought  into  view  in  the  seventy  fifth, 
seventy  sixtii,  and  ninety  seventh  Psalms.  "  God  is  the  judge, 
he  pntieth  down  one,  and  setteth  up  another.  For  in  the  hand  of 
the  Lord  there  is  a  cup,  and  the  wine  is  red  ;  it  is  full  ol  mix- 
ture, and  he  poureth  out  of  the  same  ;  but  the  dregs  thereof,  all 
the  wicked  of  the  earth  shall  wring  them  out,  and  drink  them. 
All  the  horns  of  the  wicked  also  will  I  cut  off  ;  but  the  horns  of 
the  righteous  shall  be  exalted.  In  Judah  is  God  known,  his 
name  is  great  in  Israel.  In  Salem  also  is  his  tabernacle,  and  his 
dwelling  place  in  Zion.  There  brake  he  the  arrows  of  the  bow, 
the  shield,  and  the  sword,  and  the  battle.  Thou  art  more  glorious 
and  excellent  than  the  mountains  ot  prey.  The  stout  hearted  are 
spoiled,  they  have  slept  their  sleep  :  And  none  of  the  men  of 
might  have  found  their  hands.  At  thy  I'ebuke,  O  God  of  Jacob, 
both  the  chariot  and  horse  are  cast  into  a  dead  sleep.  Thou  didst 
cause  judgment  to  be  heard  from  heaven  ;  the  earth  feared  and 
was  still,  when  God  arose  to  judgment,  to  save  all  the  meek  of 
the  earth.  He  shall  cut  off  the  spirit  of  princes  :  He  is  terrible 
to  the  kings  of  the  earth."  "  The  Lord  reigneth,  let  the  people 
rejoice  ;  let  the  multitude  of  isles  be  glad  thereof.  Clouds  an'd 
darkness  are  round  about  him,  righteousness  and  judgment  are 
the  babilation  of  his  throne.     A  fire  goeth  before  him,  and  burn* 

»  Psalm  xxi.  8— K. 


5 1 2  What  is  to  take  filace  Sect.  IV. 

eth  up  his  enemies  round  about.  His  lightnings  enlightened  the 
world  :  The  earth  saw,  and  trembled.  The  hills  melted  like 
wax  at  ihc  presence  of  the  Lord  ;  at  the  presence  of  the  Lord  of 
the  wiiole  earth.  Confounded  be  all  they  that  serve  graven  im- 
ages, tlidt  boast  themselves  of  idji^s. — Worship  him  all  ye  gods." 
This  battle  is  brought  into  view,  and  foretold  in  the  1 10th  P^iulm. 
*'  The  Lord  said  unto  my  Lord,  sit  thou  at  my  right  hand,  until 
I  ni.ike  thine  enemies  lliy  footstool  The  Lord  shall  send  the 
rod  of  thy  strength  out  of  Zion  ;  rule  thou  in  the  midst  of  thine 
enemies.  The  Lord  at  tny  right  hand  shall  strike  through 
kings  in  the  day  oi  his  wratl),  (i.  e.  in  the  great  day  of  battle.) 
He  shall  judge  among  the  heathen,  he  shall  fill  the  places  With 
the  dtad  O.idies  ;  he  shall  wound  me  heads  over  many  countries." 
In  tht  pn  J  hecy  of  Isaiah,  tl  is  battle,  as  it  has  been  explained, 
is  often  brougm  into  view,  as  connected  with  the  prosperity  of  the 
church  of  Clinst  on  earth,  and  introductory  to  it:  Some  in- 
stances of  this  "ill  be  mentioned.  In  the  five  first  verses  of  the 
second  chapter  there  is  a  prophfcy  of  the  happy  state  of  the 
c!  urch  in  the  last  days,  that  is,  in  the  IViillennium  In  the  four 
next  verses  is  a  description  ot  the  corruption,  worldliness  and 
idolatry  oi  the  visible  ciiurch.  and  ctmsequtntly  of  the  world  in 
general,  as  the  reason  of  the  displeasure  with  them,  and  his  pun- 
ishing ihem.  And  from  verse  10,totheend  of  the  chapter,  the  man- 
ifestation of  his  disp.easure- in  liis  fi;.4l.ting  against  them  and  pun- 
ishing them  is  described.  "Enter  it<!o  the  rock,  and  hide  thee  in  the 
dusi,forfear  of  the  Lord,  and  for  the  glory  ol  I  ismajesty.  The  lolty 
looks  of  man  shall  be  huntbltd,  and  the  haui;htiness  of  men  shall 
be  bowed  down,  and  the  Lord  alone  shali  be  exalted  in  that  day. 
For  the  day  of  the  Lord  of  hosts  shall  be  upon  every  one  that  is 
proud  and  lofty,  and  upon  every  one  that  is  lifted  up.  and  he  t>hall 
be  brought  low.  And  the  idols  he  si'all  utterly  alwlish.  And 
they  shall  go  into  the  holes  of  the  rocks,  and  into  ihc  caves  of  the 
earth,  for  fear  of  the  Lord,  .and  for  the  glory  of  his  majesty,  wlien 
he  ariseth  to  sliake  terribly  the  earth." 

The  eleventh  chapter  contams  a  prediction  of  the  Millennium, 
and  of  the  slaughter  of  the  wicked  of  the  earth,  which  sliall  r.;ake 
way  for  it.  "  \\  ith  righteousness  shall  he  judge  the  poor,  and 
reprove  with  equity,  for  the  meek  of  the  earth  :  And  he  shall 
smite  the  earth  with  the  I'ud  of  his  mouth,  and  with  the  breath  of 
his  lips  shall  he  slay  the  m  icked."*  'I'liese  last  words  are  parallel 
with  those  in  the  Revelation,  by  which  this  battle,  and  the  effect 
of  it,  are  expressed  "  And  out  of  his  moutli  goeth  a  sharp  sword, 
that  with  it  he  should  smite  tlie  nations,  and  he  shall  rule  them 
with  a  rod  of  iron.  And  the  remnant  were  slain  with  the  sword 
of  him  who  sat  on  the  horse,  which  sword  proceedeth  out  of 
his  mouth  *'t 

In  the  thirteenth  chapter  is  a  prediction  of  the  same  thing  : 
*^  Howl,  ye,  for  the  da;  ol  the  Lord  is  ai  hand  ;  it  shall  come  as 

♦  Isaiah  xi.  4.  f  Rev.  xix.  15,  21. 


Sect.  IV.  Before  the  Millennium.  313 

a  dfstruction  from  the  Almighty.  Beliold,  the  day  of  the  Lord 
Cometh,  cruel  both  wiih  wrath,  and  fierce  answer,  to  lay  the  earth 
dtbolate  :  And  he  sliall  destroy  the  sinners  thereof  out  of  it. 
And  will  punisii  the  world  for  tlieir  evil,  and  the  wicked  for  their 
iniquity  ;  and  1  will  cause  the  nrrogimcy  of  the  proud  to  cease, 
anrl  will  lay  low  the  haui^lumess  of  the  terrible."*  \V  hat  is  said 
in  this  chapter  has  relcrence  to  ancient  Buby'-on,  and  the  destiuc- 
lion  of  tliat,  and  of  o'.htr  nations  in  order  to  the  deliverance  and 
restoration  of  Israel.  But  ii  evidently  has  chief  reierence  to  tlie 
destruction  of  spiritual  B.ibylon,  and  all  the  wicked  in  tl.e  world, 
in  order  to  the  dehvt-raiice  and  prosperity  of  tbe  true,  spiritual 
Israel  of  God,  and  will  be  most  completely  fulfilled  in  the  latter, 
of  which  tlie  former  are  types  and  shadows:  As  those  prophe- 
cies which  have  a  primary  respect  to  the  type,  do  generally,  it  not 
always,  look  forward  to  the  aniitype  ;  and  have  their  lull  and 
chief  accomplishment  in  that,  and  the  events  vhich  rehite  to  i'. 

The  twenty  fourth  chapter  is  wholly  on  this  subject,  and  de- 
scribes the  battle  of  that  great  day  ot  God  Aln^ighty,  and  tie 
slaughter  of  the  wicked,  in  clear  and  striking  language  in  cin- 
Bequence  of  which  the  church  and  people  of  God  shivll  spread 
and  prosper.  "  Behold,  the  Lord  makeih  the  earth  empty,  and 
maketh  it  waste,  and  turneth  it  upside  down,  and  scatiereth 
abroad  the  inhabitants  thereof.  The  earth  shall  be  utterly  empti- 
ed ;  ior  the  Lord  hath  spoken  this  word.  The  earth  mourneth 
and  ladeth  away:  The  world  languisheth  and  fadeth  away: 
Tlie  haughty  people  of  the  earth  do  languish.  The  earth  is  also 
defiled  under  the  inhabitants  thereof  because  they  have  trans- 
gressed the  laws,  changed  ti  e  ordinance,  broken  the  everlasting 
covenant.  Therefore  hath  the  ciirse  ce>ouitd  the  earth,  and 
they  who  dwell  therein  are  desolate  :  Therelore  the  inhabitants 
of  the  earth  are  burned  ano  lew  n.en  left.  The  city  of  confu- 
sion is  broken  down  :  Every  house  is  shut  up,  that  no  man  may- 
remain.  In  the  city  is  left  desolation,  and  the  gate  i,-.  smitten 
with  destruction  When  thus  it  shall  be,  in  the  midst  of  the 
earth,  among  the  people,  there  shall  be  as  the  shaking  of  an  olive 
tree,  and  as  the  gleaning  of  prapes,  when  the  vintage  is  done. 
Tiie\  shall  lift  up  the  voice,  they  shall  sing  for  the  majesty  of  the 
Lord,"  &c. 

Upon  this  prophecy  it  may  be  observed,  that  it  is  a  prediction 
of  great  calamities  on  the  iiihabitants  of  the  world  in  general,  as 
a  punishment  for  their  sins,  by  which  the  earth  is  defiled  ;  they 
having  transgressed  the  laws  ot  God,  changed  his  ordinance,  and 
broken  the  everlasting  covenant.  '1  hey  have  broken  the  cove- 
nant of  grace  and  peace  made  NMth  Noah  and  his  children,  which, 
if  it  had  been  strictly  observed,  would  have  transmitted  blessings, 
both  holiness  and  happiness,  to  all  mankind,  to  the  end  of  the 
world.  By  violating  this  covenant,  corruption  and  iniquity,  and 
all  the  idolatry  and  abominations  which  have  taken  place, or  everwill 
be  practised  among  men,  have  been  introduced.   And  by  breaking 

•  Isaiah  xiii.  6 — 11. 


-514  tV/ml  IS  to  take  Jilace  Sect.  IV. 

the  everlasiing  covenant  made  with  Abraham,  and  transgressing 
the  laws,  and  changing  the  ordinances,  which  have  been  given  and 
published  by  Moses,  and  the  Prophets,  by  Jesus  Christ,  and  his 
Apostles,  which,  had  they  been  observed,  would  have  preserved 
the  church  uncorrupt,  and  spread  true  religion  and  holiness  over 
the  whole  earth  ;  by  disregarding  and  violating  all  these,  the 
world  is  filled  with  wickedness,  which  will  continue  and  increase, 
until  mankind  in  general  shall  be  ripe  for  that  punishment,  which 
God  will  inflict  in  those  calamities  and  judgments,  which  will  de- 
stroy and  sweep  from  the  earth  tlie  greatest  part  of  the  inhubi- 
lants  ;  so  that  there  will  be  but  comparatively y^ry  men  left,  hke 
the  few  olives  which  remain  on  the  tree,  after  it  is  shaken,  and 
the  scattering  grapes,  which  hang  on  the  vine,  alter  the  vintat:;e 
is  over.  Those  who  shall  be  left  when  the  battle  is  over,  will 
lift  up  their  voice,  and  sing  for  the  majesty  of  the  Lord.  They 
will  behold  the  terrible  works  of  God,  in  which  they  will  see  his 
terrible  majesty,  and  tremble,  submit,  approve,  and  adore,  and 
praise  and   pray.     And  then  the  Millennium  will  begin. 

The  prophecy  goes  on,  and  the  same  events,  as  to  substance, 
and  this  battle,  and  the  consequence  of  it,  are  described  in  oilier 
words  :  "  Fear  and  the  pit,  and  the  snare  are  upon  thee,  (")  in- 
habitant of  the  earth.  The  earth  is  utterly  broken  down,  tlie 
earth  is  clean  dissolved,  the  earth  is  moved  exceedingly.  The 
earth  shall  reel  to  and  fro  like  a  drunkard,  and  shall  be  nioved  like 
a  cottage,  and  the  transgression  thereof  shall  be  heavy  upon  it,  and 
jt  shall  fall,  and  not  rise  again."  This  battle  is  described  in  the 
Peveldtion,  in  the  same  figurative  language  :  "  And  there  was  a 
great  earthquake,  such  as  was  not  since  men  were  upon  the  earth, 
so  mighty  an  earthquake  and  so  great.  And  every  island  fled  a- 
way,  and  the  mountains  were  not  found."*  "  And  it  shall  come 
to  pass  in  that  day,  that  the  Lord  shall  punish  the  host  of  the 
high  ones  that  are  on  high,  and  the  kings  of  the  earth  upon  the 
earth.  And  they  shall  be  gathered  together  as  prisoners  are 
gathered  in  the  pit,  and  shall  be  shut  up  in  the  prison  ;  and  after 
many  days  shall  they  be  visited. t  Then  the  moon  shall  be  con- 
*  Rev.  xvi.  18,  20. 
f  What  is  meant  by  the  host  of  the  high  ones,  and  the  kings  of  the  earth 
being  visited  after  many  days,  Is  not  so  clear,  at  first  view,  and  perhaps  it 
is  not  now  understood.  God  is  often  said  in  scripture  to  visit  those  w  hom 
he  punishes,  and  the  word  here  in  the  original  is  frequently  translated,  to 
punish.  They  who  are  shut  up  in  prison  are  often  confined  there,  to  be 
taken  out  after  same  days,  and  receive  their  punishment.  When  it  is  here 
said,  "  And  after  many  days  shall  they  be  visited  ;"  may  not  the  meaning 
be,  that  those  high  ones,  and  kings  of  the  earth  shall  no  more  appear  in 
this  world  ;  but  shall  be  shut  up  in  prison  until  the  day  of  judgment,  when 
they  shall  be  brought  forth  and  punished  ?  As  the  fallen  angels  are  bound 
in  chains  of  darkness  to  be  reserved  unto  judgment,  so  these  unjust  men 
will  be  reserved  unto  the  day  of  judgment,  to  be  punished.  When  itii 
said  of  Zedekiah,  that  lie  should  be  carried  a  captive  to  Babylon,  it  is  add- 
ed, •'  And  there  shall  he  be,  until  I  visit  him,  saith  the  Lord"  Jer.  xxxii. 
$.  That  is,  until  God  should  take  him  out  of  the  world  by  death,  and  to 
judgment  ;  so  that  he  should  never  reign  as  king  any  morCi 


Sect.  IV.  Before  the  Millennium.  515 

founded,  and  the  sun  ashamed,  when  the  Lord  of  hosts  shall  reiijn 
in  Mount  Zion,  and  in  Jcrusuleni,  and  before  his  ancients  ^loii- 
ously."  This  prediction  respects  the  great  men  and  kintijs  of  the 
earth,  who  exalt  themselves  in  pride  and  wickedness,  and  tyran- 
nize over  men,  and  describes  their  overthrow  in  this  battle. 
They  shall  be  taken  as  prisoners,  be  punished  for  their  pride  and 
tyranny,  and  shut  up  that  they  may  do  no  more  mischief. 
Thus  God  "  will  cut  off  the  spirit  of  princes,  and  be  terrible  to 
the  kings  of  the  earth."*  And  it  is  here  said,  that  the  Millenni- 
um shall  follow  upon  this,  in  the  reign  of  Christ  and  his  church, 
"  When  the  Lord  of  hosts  shall  reign  in  Mount  Zion,  and  ia 
Jerusalem,  and  before  his  ancients  gloriously."  "  Then  the 
moon  shall  be  confounded,  and  the  sun  ashamed."  That  is, 
then  there  shall  be  such  spiritual  light  and  glory  in  the  flourish- 
ing of  the  kingdom  of  Christ  on  earth,  and  so  superior  to  all  the 
light  and  glory  of  the  natural  world,  as  that  the  latter  shall  be 
utterly  eclipsed,  and  appear  to  be  worthy  of  no  regard,  compar- 
ed with  the  former. 

The  three  next  chapters  are  a  continuation  of  prophecy  of  the 
same  event,  viz.  the  jud-jments  which  are  to  be  inflicted  on  the 
false  and  degenerate  professors  of  religion,  and  the  world  of 
mankind  in  general,  previous  to  the  prosperity  of  the  church  and 
kingdom  of  Christ  in  the  world,  which  will  be  evident  to  the 
careful  judicious  reader  ;  and  that  the  predictions  contained  in 
them,  coincide  with  those  which  have  been  mentioned.  It  is 
needless  to  tran-scribe  any  particular  passage  here,  except  the 
following  :  "  Come,  my  people,  enter  thou  into  thy  chambers, 
and  shut  thy  doors  about  thee  ;  hide  thyself  as  it  were  for  a  little 
moment,  until  the  indignation  be  overpassed.  For  behold,  the 
Lord  cometh  out  of  his  place  to  punish  the  inhabitants  of  the 
earth  for  their  iniquity  :  The  earth  also  shall  disclose  her  blood, 
and  shall  no  more  cover  her  slain."t  This  must  be  a  great  and 
dreadful  day  of  battle,  punishment  and  vengeance,  which  shall  tall 
on  the  inhabitants  of  the  earth  in  general,  when  all  the  blood 
which  has  been,  and  shall  be  shed,  from  the  beginning  of  the 
world  to  that  day,  shall  be  required  at  their  hands.  There  is  no 
reason  to  think,  that  this  punishment  has  yet  been  inflicted  ;  but 
it  will  doubtless  be  executed  by  the  battle  of  that  great  day  of 
'God  Almighty,  mentioned  in  the  sixteenth  chapter  of  the  Reve- 
lation ;  and  more  particularly  described  in  the  fourteenth  and 
nineteenth  chapters,  which  have  been  considered  ;  and  in  the 
foregoing  prophecies  of  Isaiah,  which  have  been  now  mentioned. 
The  words  which  follow  thos.e  transcribed  above,  are,  "  In  that 
day,  the  Lord  with  his  sore,  great,  and  strong  sword,  shall  punish 
leviathan  the  piercing  serpent,  even  leviathan  that  crooked  ser- 
pent, and  he  shall  slay  the  dragon  that  is  in  the  sea."  The  same 
event  is  here  predicted,  of  which  there  is  a  prophecy  in  the  twen- 
tieth chapter  of  the  Revelation,  viz.  of  the  dragon  that  old  serpent 
AYhich  is  the  devil  and  Satan,  being  laid  hold  of,  and  bound  and 

*  Psalm  Ixxvi.  12,  f  Isaiah  xxvi.  20,  21. 


515  H'hat  is  to  take  fi'lace  Sect.  IV. 

cast  into  the  bottomless  pit.  And  the  same  consequence  of  this 
with  Inspect  to  the  church  is  here  foretold,  as  is  described  there, 
viz.  tiie  prosperity  of  it,  by  the  special  f;iVour  and  presence  of 
God.  "  In  tiiat  day  sing  ye  unto  her,  A  vineyard  of  red  wine. 
I  the  Lord  do  keep  it,  I  will  water  it  every  moment  :  Lest  any 
hurt  it,  1  will  keep  it  night  and  day."  While  the  battle  is  going' 
on,  and  God  is  punishing  the  inhabitants  of  the  earth  for  their 
iniquity,  his  people  will  be  hid  as  in  a  secret  chamber  ;  but  when 
it  is  over,  they  will  become  as  a  flourishing,  fruiilul  vineyard, 
producing  abundance  of  red  wine,  in  conseq"ence  of  the  peculiar 
favour  and  care  of  Jesus  Christ,  and  the  abundance  of  heavenly- 
divine  influences. 

The  thirty  fourth  and  thirty  fifth  chapters  of  Isaiah  contain 
a  prophecy  of  the  Millennium,  and  of  the  day  of  battle  which  will 
precede  it,  whicn  will  consist  in  the  punishment  of  the  world,  for 
their  iniquity.  ''  Come  near,  ye  nations,  to  hear,  and  hearken, 
ye  people  :  Let  the  earth  hear,  and  all  that  is  therein  :  the  world, 
and  all  things  that  come  forth  of  it.  For  the  inditjnatioii  of  the 
Lord  is  upon  all  nations,  and  his  fury  upon  all  their  armies.  He 
hath  utterly  destroyed  them,  he  hath  delivered  them  to  the 
slaughter.  For  it  is  the  day  of  the  Lord's  vengeance,  and  the 
year  of  recompenses  for  the  controversy  of  Zion  Strengthen 
ye  the  weak  hands,  confirm  the  feeble  knees.  Say  to  them  tl.at 
are  of  a  fearful  heart.  Be  sirong,  fear  not  :  Behold,  your  God  will 
come  with  vengeance,  even  God  witli  a  recompense  ;  he  will 
come  and  save  you.  Then  the  eyes  of  the  blind  shall  bt  opened, 
and  the  ears  of  the  deaf  shall  be  unstopped.  Then  shall  tlie 
lame  man  leap  as  an  hart,  and  the  tongue  of  the  dumb  shall 
sing  ;  for  in  the  wilderness  shall  waters  break  out,  and  streams 
in  the  desert,"  See.  "  And  the  rat  somed  of  the  Lord  shall  return 
and  come  to  Zion  with  songs,  and  everlasting  joy  upon  tlieiir 
heads  ;  they  shall  obtain  joy  and  gladness,  and  sorrow  and  sigh- 
ing shall  flee  away." 

In  the  forty  first  chapter  of  loaiah,  God,  speaking  t.'>  the  church, 
and  promising  the  good  things  and  prosperity  which  were  in  store 
for  it  in  the  days  of  the  Millennium,  says,  "  Behold,  all  they  that 
are  incensed  against  thee,  shall  be  ashamed  and  confounded  : 
They  shall  be  as  nothing,  and  they  that  strive  with  thee  shall 
perish.  Thou  shalt  seek  them,  and  shall  not  find  them  that  con- 
tended with  thee  :  They  that  wai  against  ti>ee  shall  be  as  noth- 
ing, and  as  a  thing  of  nought.  Behold,  I  will  make  thee  a  new, 
sharp  threshing  instrument,  having  teeth  ;  thou  shalt  thresh  the 
mountains,  and  beat  them  small,  and  make  the  hills  as  chaff. 
Thou  shalt  fan  them,  and  the  wind  shall  carry  them  away,  and 
the  whirlwind  shall  scatter  them  :  And  thou  shalt  rejoice  in  the 
Lord,  and  shalt  glory  in  the  Holy  One  of  Isr.iel." 

In  the  forty  second  chapter,  God  makes  promises  to  his 
church,  which  are  to  be  accomplished  in  their  fulness,  in  the  days 
9f  the  Millennium,  and  speaks  of  the  war  and  battle  in  which  he 


9e«t.   iV.  Before  the  Millemuunu  517 

■will  destroy  his  enemies,  to  open  the  way  for  the  gOod  things 
which  was  to  be  done  for  the  church.  "•  The  Lord  shall  go  forth 
as  a  mighty  man,  he  shall  stir  up  jealousy  like  a  man  of  war  : 
He  sliall  cry,  yea,  roar  ;  he  shall  prevail  against  his  enemies. 
I  have  long  time  holden  my  peace,  I  have  been  still,  and  refrain- 
ed myself:  Now  will  I  cry  like  a  travailing  woman,  I  will  destroy 
and  devour  at  once.  I  will  mike  waste  m  mntains  and  hills,  and 
dry  up  all  their  herbs  ;  and  I  will  make  the  rivers  islands,  and  I 
will  dry  up  the  pools.  And  I  will  bring  the  blind  by  a  way  that 
they  knew  not,  I  will  lead  them  in  paths  that  they  have  not 
known  :  I  will  make  darkness  light  before  them,  and  crooked 
things  straight.  These  tilings  will  I  do  unto  them,  and  not  for- 
sake them." 

The  fifty  ninth  and  sixtieth  chapters  are  wholly  on  this  sub- 
ject of  the  Millennium.  In  the  fourteen  first  verses  of  the  fifty 
ninth  chapter,  the  great  degree  of  wickedness  of  the  world  of 
mankind  is  described.  And  then  God  is  represented  as  greatly 
displeased,  and  rising  to  battle,  to  punish  men  for  their  evil  deeds. 
"  And  the  Lord  saw  it,  and  it  displeased  him  that  there  was  no 
judgment.  And  he  saw  that  there  was  no  man,  and  he  wondered 
that  there  was  no  intercessor  :  Therefore,  his  arm  brought  sal- 
vation unto  him,  and  his  righteousness,  it.  sustained  him.  For  he 
put  on  righteousness  as  a  breast-plate,  and  an  helmet  of  siilvation 
upon  his  head  ;  and  he  put  on  the  garments  of  vengeance  for 
clothing,  and  was  clad  with  zeal  as  a  cl;iak.  According  to  their 
deeds,  accordingly  he  will  repay  fury  to  his  adversaries,  recom- 
pense to  his  enemies  ;  to  the  islands  he  will  repay  recompense. 
So  shall  they  fear  the  name  of  the  Lord  from  the  west,  and  his 
glory  from  the  rising  of  the  sun.  When  the  enemy  shall  come 
in  like  a  flood,  the  Spirit  of  the  Lord  shall  lift  up  a  standard 
against  him."  And  to  this  battle,  this  work  of  judgment  and 
vengeance,  succeeds  the  day  of  light  and  salvation  to  the  ciuiich  : 
Those  w  o  are  left,  shall  repent  and  humble  themselves,  and 
"  fear  the  name  of  the  Lord  from  the  west  and  his  glory  from 
the  rising  of  the  sun.  And  the  Redeemer  shall  come  to  Zion, 
and  to  them  that  turn  from  transgression  in  Jacob."  It  will  be 
then  said  to  the  church,  "  Arise,  shine,  for  thy  light  is  come, 
and  the  glory  of  the  Lord  is  risen  upon  thee."  The  prophecy 
of  the  Millennium  goes  on  through  the  sixtieth,  sixty  first,  and 
sixty  second  chapters. 

There  is  a  parallel  representation  of  this  battle  in  the  sixty- 
third  chapter,  as  executed  by  the  same  person,  who  is  exhibited 
in  the  nineteenth  chapter  of  the  Revelation,  riding  forth  to  make 
war  in  righteousness,  and  fighting  this  same  battle,  in  which  the 
wicked  then  on  earth  will  be  slain.  "  \\  ho  is  this  that  cometh 
from  Edom,  with  died  garments  from  Bozrah  ?*     This  that  is 

*  Bozrah  was  in  the  land  of  Edom.     The   Edomites  were   implacable 
enemies  to  the  people  of    God,  and  are  in   the  prophecies  <  f  Isaiah,  and 
''Isewhere,   put  for  the  enemies  of  God  and  bis  chui'ch   hi   general,  who 
VOL.    II.  66 


518  IVhat  is  to  take  Jila'c'e  Sect.  IV. 

glorious  in  his  apparel,  travelling  in  the  greatness  of  his  strength  ? 
I  WHO  speak  in  righteousness,  mighty  to  save.  Wherefore  art 
thou  red  in  thine  apparel,  and  thy  garments  like  him  who  tread- 
eth  in  the  wine  fat  ?  I  have  trodden  the  wine  press  alone,  and  of 
the  people  there  was  none  with  me  :  For  I  will  tread  them  in 
mine  anger,  and  trample  them  in  my  fury,  and  the  hlood  shalt  he 
sprinkled  upon  my  "garments,  and  I  will  stain  all  my  raiment. 
For  the  day  of  vengeance  is  in  my  heart,  and  the  year  of  my  re- 
deemed is  come.  And  I  looked,  and  there  was  none  to  help,  and 
I  wondered  that  there  was  none  to  uphold :  Therefore,  mine 
own  arm  brought  salvation  unto  me,  and  my  fury  it  upheld  me. 
And  I  will  tread  down  the  people  in  mine  anger,  and  make  them 
drunk  in  my  fury,  and  I  will  bring  down  their  strength  to  the 
e^rth." 

The  same  thing  is  predicted  in  the  sixty  sixth  chapter  :  "  A 
voice  of  noise  from  the  city,  a  voice  from  the  temple,  a  voice  of 
the  Lord  who  rendereth  recompense  to  his  enemies.  And  the 
hand  of  the  Lord  shall  be  known  towards  his  servants,  and  his  in- 
dignation towards  his  enemies.  For  behold,  the  Lord  will  come 
witli  fire,  and  with  his  chariots  like  a  whirlwind,  to  render  his 
anger  with  fury,  and  his  rebuke  with  flames  of  fire.  For  by  fire, 
and  by  his  sword,  will  the  Lord  plead  with  all  flesh  ;  and  the 
slain  of  the  Lord  shall  be  many."  These  predictions  of  the 
slaughter  and  destruction  of  the  wicked  are  here  intermixed  with 
promises  of  salvation  and  prosperity  to  the  church  :  "  Rejoice  ye 
with  Jerusalem,  and  be  glad  with  her,  all*  ye  who  love  her: 
Rejoice  for  joy  with  her,  all  ye  that  mourn  for  her  :  That  ye 
may  suck  and  be  satisfied  with  the  breasts  of  her  consolations  : 
That  ye  may  milk  out,  and  be  delighted  with  the  abundance  of 
her  glory.  For  thus  sailh  the  Lord,  Behold,  I  will  extend 
peace  to  her  like  a  river,  and  the  glory  of  the  Gentiles  like  a 
flowing  stream.  And  when  ye  see  this,  your  heart  shall  rejoice, 
and  your  bones  shall  flourish  like  an  herb  " 

A  passage  in  the  tenth  chapter  of  Jeremiah  seems  to  refer  to 
the  same  event.  The  folly,  idolatry,  and  great  wickedness  of  the 
people  and  nations  of  the  earth,  is  mentioned  and  described  in  the 
first  part  of  the  chapter,  upon  which  the  following  prediction  is 
uttered  :  "  But  Jkuovah  is  the  true  God,  he  is  the  living  God, 
and  an  everlasting  King.  At  his  wrath  the  earth  shall  tremble, 
and  the  nations  shall  not  be  able  to  abide  his  indignation.  Thus 
shall  ye  say  unto  them,  The  gods  that  liave  not  made  the  heav- 
ens and  the  earth,  even  they  shall  perish  from  the  earth,  and 
from  under  those  heavens." 

In  the  first  part  of  the  twenty  fifth  chapter,  there  is  a  prophecy 
of  the  captivity  of  the  Jews,  and  of  other  adjacent  nations,  by 
Nebuchadnezzar  ;  and  when  their  captivity  during  seventy  years 
should  be  ended,  Jeremiah  foretells  the  ruin  of  Babylon,  and  the 
land  of  the    Chaldeans.     And   the  evil  that  was  coming  on  the 

shall  be  dcstr(\yed,  as  the  Edomites  weiv,  of  \vl:om  the  Edotnites,  and 
their  desti-iictkMi  were  a  type. 


Sect.  IV.  Before  the  Millennium.  519 

nations  of  the  earth,  which  should  attend  the  destruction  of  Baby- 
lon, is  represented  by  ordering  Jeremiah  to  take  the  wine  cup  of 
wrath,  and  cause  all  the  nations  of  the  earth  to  drink  of  it.  And 
as  the  destruction  of  ancient  Babylon,  and  the  judt^ments  which 
came  on  many  other  nations,  was  an  eminent  type  of  yet  greater 
and  more  remarkable  destruction  of  spiritual  Babylon,  and  of  all 
the  nations  of  the  earth,  which  will  attend  that,  the  prophecy  is 
carried  on  beyond  the  type,  and  looks  forward  to  the  antitype, 
which  is  common  in  scripture  prophecy  ;  and  expressions  are 
used  which  cannot  be  applied  to  the  former,  to  the  type,  in  their 
full  extent  and  meaning,  but  to  the  latter,  the  antitype,  and  there- 
fore the  prophecy  is  accomplished  but  in  part,  and  m  a  lower  de- 
gree in  tlie  former  ;  but  fully  and  most  completely  in  the  latter  : 
Therefore,  the  prophet  goes  on,  and  uses  expressions  towards 
the  close  of  the  prophecy,  which  refer  chiefly  to  the  battle  in 
which  antichrist  and  the  nations  of  the  earth  will  fall.  Such  are 
the  following  :  "  Therefore,  prophesy  thou  against  them  all  those 
words,  and  say  unto  them,  The  Lord  shall  roar  from  on  high, 
and  utter  his  voice  from  his  holy  habitarion  ;  he  shall  mightily 
roar  upon  his  habitation,  he  shall  give  a  shout,  as  they  that  tread 
the  grapes,  against  all  the  inhabitants  ot  the  earth.  A  noise  shall 
come  even  to  the  ends  of  the  earth  :  For  the  Lord  hath  a  contro- 
versy with  the  nations  :  He  will  plead  with  all  flesh,  he  will  give 
them  that  arc  wicked  to  the  sword,  saith  the  Lord.  Thus  saith 
the  Lord  of  Hosts,  Behold,  evil  shall  go  forth  from  nation  to 
nation,  and  a  great  whirlwind  shall  be  raised  up  from  the  coasts 
of  the  earth.  And  the  slain  of  the  Lord  shall  be  at  that  day, 
from  one  end  of  the  earth,  even  unto  the  other  end  of  the  earth  : 
They  shall  not  be  lamented,  neither  gathered,  nor  buried  ;  they 
shall  be  dung  upon  the  ground."*  The  prophet  goes  on  to  pre- 
dict the  evil  thai  should  come  on  the  shepherds,  and  the  princi- 
pal of  the  flock,  by  whom  are  meant  the  kings  and  great  men 
among  the  nations,  who  are  to  be  brought  down  and  destroyed  in 
the  battle, t  which  is  agreeable  to  the  forementioned  prophecy  in 
Isaiah, I  and  to  the  representation  of  the  same  battle  in  the 
Revelation.il 

There  is  another  prophecy  of  this  in  the  thirtieth  chapter  of 
Jeremiah.  Here  the  deliverance  of  the  church  from  her  oppress- 
ors, and  from  all  her  sufferings  and  trouble,  is  promised  ;  which 
shall  be  attended  with  the  utter  overthrow  and  destruction  of  the 
wicked,  and  all  her  enemies.  That  this  prophecy  looks  beyond 
the  deliverance  of  the  Jews  from  the  Babylonish  captivity,  and 
the  evil  that  came  on  their  enemies  then,  to  the  greater  deliver- 
ance of  the  church  from  spiritual  Babylon,  and  the  general  de- 
struction of  the  wicked,  which  shall  attend  it,  of  which  the 
former  was  a  type,  is  evident,  not  only  from  a  number  of  ex- 
pressions and  promises  which  were  not  fully  accompHshed  in  the 
former,  and  have  respect  to  the  latter  ;    but  from  the  express 

•  Verse  30—33.  f  Verse  34—38. 

*  Chap.  xxiv.  21,  22.  II  Rev.  xix>  1«. 


520  W/ia:  is  to  take  Ji/ace  Sect.  IV. 

promise,  that  God  will  raise  up  David  their  king  to  reign  over 
them,  by  whom  must  be  meant  Jesus  Christ,  the  Son  of  David, 
and  of  whom  David  was  an  eminent  type.  This  will  appear,  by 
attending  to  the  following  passages  :  "  Alas  !  For  that  day  is 
great,  so  that  none  is  like  it  :  It  is  even  the  time  of  Jacob's 
trouble  ;  but  he  shall  be  delivered  out  of  it.  For  it  shall  come 
to  pass  in  that  day,  saiih  the  Lord  of  hosts,  that  I  will  break  his 
yoke  from  off  thy  neck,  and  will  burst  thy  bonds,  and  strangers 
shall  no  more  serve  themselves  of  him.  But  they  sl^all  serve 
the  Lord  their  God,  and  David  their  king,  Avhom  I  will  raise  up 
unto  them.  For  I  am  with  thee,  saith  the  Lord,  to  save  thee. 
Though  1  make  a  full  end  of  all  nations  whither  I  have  scattered 
thee,  yet  I  will  not  make  a  full  end  ol  thee.  Behold,  a  whirlwind 
of  the  Lord  goeth  forth  with  fury,  a  continuing  whirlwind,  it 
shall  fall  with  pain  upon  the  he^id  of  the  wicked.  The  fierce  an- 
ger of  the  Lord  shall  not  retuim,  until  he  have  done  it,  and  until 
he  have  performed  the  intents  of  his  heart  :  In  the  latter  days 
ye  shall  consider  it."* 

In  the  book  of  Daniel,  there  is  prophecy  of  the  same  event. 
"  And  at  that  time,"  (i  e.  when  antichrist  is  to  be  destroyed, 
"which  is  predicted  in  the  paragraph  immediately  preceding  these 
words)  "  shall  Michael  stand  up,  the  great  Prince  who  standeth 
for  the  childrc  n  of  thy  people,)  (that  is,  Jesus  Christ,  who  will 
support  and  dchver  his  church  )  "  And  there  shall  be  a  time  of 
trouble,  such  as  never  was  since  there  was  a  nation,  even  to  that 
same  time,"  (this  is  the  time  of  the  battle  of  that  great  day  of 
God  Almighty.)  "  And  at  that  time,  thy  people  shall  be  delivered, 
every  one  that  shall  be  found  written  in  the  book."  This  is  the 
time  of  the  deliverance  ol  the  church  from  the  power  of  antichrist, 
and  from  all  wicked  men,  her  enemies,  and  of  her  entering  upon 
the  prosperous,  happy  slate,  in  which  the  saints  will  reign  on 
earth  a  thousand  years. 

The  Prophet  Joel  speaks  of  the  same  events.  From  the  twen- 
ty eighth  verse  of  the  second  chapter  of  his  prophecy,  is  a  pre- 
diction of  the  Millennivim,  anci  the  preceding  evils  that  shall  be 
inflicted  on  mankind  :  "  And  it  shall  come  to  pass  afterwards, 
that  I  will  pour  out  my  Spirit  upon  all  flesh,"  &c.  This  prophe- 
cy began  to  be  fulfilled  when  the  Holy  Spirit  was  first  poured 
out  after  the  ascension  ol  Christ  ;  but  this,  as  has  been  before  ob- 
served, was  but  the  first  fruits,  and  the  prophecy  will  be  fulfilled 
only  in  a  very  small  part  before  the  harvest  shall  come  in  the 
days  of  the  Millennium.  At  the  same  time  he  speaks  of  the 
great  evils,  and  terrible  events  which  shall  take  place  :  "The 
sun  shall  be  turned  into  darkness,  and  the  moon  into  blood,  be- 
fore the  great  and  terrible  day  of  the  Lord  come.  And  it  shall 
come  to  pass,  that  whosoever  shall  call  on  the  name  of  the 
Lord,  shall  be  delivered."  The  prophet  goes  on  in  the  next 
chapter  to  speak  more  particularly  on  this  subject :  "  For,  behold, 
m  those  days  and  in  that  time,   when  1  shall  bring  again  the  cap- 

•  Jer.  XXX.  7,  8,  9,  11,  23,  24. 


Sect.   IV.  Before  the  Millennium.  5^1 

tiviiy  of  Juclah,  and  Jerusalem,  I  will  also  gather  all  nations,  and 
will  bring  them  down  into  the  valley  of  Jehosaphat,  and  will 
plead  with  them  there  for  my  people,  and  for  my  heritage  Israel, 
whom  they  have  scattered  among  the  nations,  and  parted  my 
land." 

Judah  and  Jerusalem  are  put  for  the  church  of  Christ,  being  a 
type  of  that,  as  has  been  observed.  The  captivity  of  the  Jews  jn 
Babylon,  and  their  return  from  it,  is  typical  of  the  afflicted,  suf- 
fering state  of  the  church  during  the  reign  of  antichrist,  and  the 
deliverance  of  it  from  this  state  on  tlie  fall  of  antichrist,  and  in 
the  Millennium.  This  is  therefore  meant,  when  it  is  said,  "  In 
those  days,  and  in  that  time,  when  I  shall  bring  again  the  captiv- 
ity of  Judah  and  Jerusalem."  When  the  children  of  Moab, 
Ammon  and  Edom  came  with  a  great  army,  combined  together 
to  destroy  Judah,  Jehosaphat  was  directed  to  go  forth  with  the 
inhabitants  of  Judah  and  Jerusalem  and  meet  tliem  ;  and  had  a 
promise  that  he  should  have  no  occasion  to  fight  with  them  ;  but 
should  stand  still  and  see  the  salvation  of  the  Lord,  because  the 
bat:le  was  not  theirs,  but  God's  Accordingly  they  went  out,  and 
stood  still,  and  saw  their  enemies  fall  upon,  ai»d  destroy  each 
other,  until  they  were  all  wasted  away.  Jehosaphat  and  his 
people  went  out  to  their  camp,  and  found  great  riches,  silver  and 
gold,  and  much  spoil  ;  and  they  spent  three  days  in  gathering  it ; 
and  on  the  fourth  day  they  assembled  in  the  valley  to  bless  and 
praise  the  Lord,  which  was  from  that  called,  "  The  valley  of  Be- 
rachah."  This  is  the  valley  of  Jehosaphat.  And  to  this  story, 
these  words  of  the  prophet  Joel  refer.*  Moab,  Ammon,  and 
Edom,  the  enemies  of  Israel,  were  a  type  of  the  enemies  of  the 
church  and  people  of  God,  under  the  gospel  dispensation, 
aniong  all  nations.  This  battle  and  their  destruction  of  the  ene- 
mies of  Judah  and  Jerusalem  in  tlie  valley  of  Jehosaphat,  was  a 
type  of  the  overthrow  of  all  the  enemies  of  Christ  and  his 
church,  vvhen  they  shall  l)e  gathered  to  the  battle  of  that  great 
day  of  God  Almighty.  This  prophecy  therefore  is  a  prediction 
of  the  same  event  which  is  described  in  the  sixteenth  chapter  of 
the  Revelation.  Here  it  is  said,  "  I  will  gather  all  nations,  and 
will  bring  them  down  into  the  valley  of  Jehosaphat,  and  will 
plead  with  them  there  for  my  people."  That  is,  will  punish  and 
destroy  them  for  their  opposition  to  me  and  my  church.  There 
it  is  said,  "  The  kings  of  the  earth  and  of  the  whole  world  were 
gathered  to  the  battle  of  that  great  day.  And  he  gathered  them 
together  to  a  place  called  in  the  Hebrew  tongue,  Armageddon.'* 
Which  passage  has  been  before  explained. 

The  Prophet  farther  enlarges  on  this  subject  in  the  following 
part  of  this  chapter  :t  "  Proclaim  me  this  among  the  Gentiles  : 
Prepare  war,  wake  up  the  mighty  men,  let  all  the  men  of  war 
draw  near,  let  them  come  up.  Beat  your  ploughshares  into  swordsi 
and  your  pruning  hooks  into  spears  ;  let  the  weak  say,  I  am 
Strong.      Assemble  yourselves,  and  come,  all  ye  heathen,  and 

*  See  2  Chron.  20th  Chapter.  f  Jdeliii.  %  &c; 


52.2  W/iat  is  to   take  place  Sf.ct.  IV^ 

gather  yourselves  tos^ether  round  about  :  Thither  cause  thy 
nii^'h'y  ones  to  come  down,  O  Lord.  Let  the  heathen  be  wakened 
and  come  up  to  the  valley  of  Jehosapbat  ;  for  there  will  I  sit  to 
judge  all  the  heathen  round  about.  Put  ye  in  the  sickle,  for  the 
harvest  is  ripe  ;  come,  get  you  down,  for  the  press  is  full,  the 
fat,s  overflow,  for  their  wickedness  is  great.  Multitudes,  multi- 
tudes, in  the  valley  of  decision  ;  for  the  day  of  the  Lord  is  near 
in  the  valley  of  decision.  The  sun  and  moon  shall  be  darkened, 
and  the  stars  shall  withdraw  their  shining.  The  Lord  shall  also 
roar  out  of  Zion,  and  utter  his  voice  from  Jerusalem,  and  the 
heavens  and  the  earth  shall  shake  :  but  the  Lord  will  be  the  hope 
of  his  people,  and  the  strength  of  the  children  of  Israel."  Every 
one  who  attends  to  this  passage,  will  observe  what  a  striking 
similitude  there  is  between  this  description  of  a  battle,  and  that 
in  the  Revelation,  which  has  been  considered.  God  is  here  rep- 
resented as  fighting  the  battle  against  all  the  heathen,  and  de- 
stroying multitudes  on  multitudes.  All  the  heathen,  even  all  na- 
tions are  gathered  together,  all  armed  for  war,  and  come  up  to 
the  valley  of  Jehosaphat,  and  there  are  cut  off  in  this  valley  of 
decision.  In  the  Revelation  all  the  nations  of  the  earth  are  gath- 
ered together  to  battle  at  Megiddo,  typifying  the  same  thing  with 
the  valley  of  Jehosaphat,  and  there  they  are  slain.  God  causes 
his  mighty  ones  to  come  down.  And  John  says,  "  I  saw  heaven 
opened,  and  behold,  a  white  horse  :  And  he  that  sat  upon  him 
was  called  faithful  and  true,  and  in  righteousness  doth  he  judge, 
and  make  war.  Ar/d  his  name  is  called.  The  word  of  (iod  And 
the  armies  in  heaven  followed  him  upon  white  horses."  Here, 
there  is  a  command  to  '''  put  in  the  sickle,  for  the  harvest  is  ripe  : 
Come,  get  you  down,  for  the  press  is  full,  the  fats  overflow,  fop 
the  wickedness  is  great."  Much  the  same  representation  is 
made  of  this  battle  in  the  Revelation,*  which  has  been  particular- 
ly mentioned  already.  The  Prophet  Joel  goes  on  to  the  end  of 
his  prophecy  describing  the  happy  state  of  the  church,  which 
shall  succeed  this  battle,  which  has  never  yet  taken  place,  and  is 
like  other  descriptions  of  the  Millennial  state,  by  the  Prophets. 
*'  Then  shall  Jerusalem  be  holy,  and  there  shall  no  stranger  pass 
through  her  any  more.  And  it  shall  come  to  pass  in  that  day, 
that  the  mountains  shall  drop  down  new  wine,  and  the  hills  shall 
flow  with  milk.  Egypt  shall  be  a  desolation,  and  Edom  shall  be 
a  desolate  wilderness,  for  the  violence  against  the  children  of  Ju- 
dah,  because  they  have  shed  innocent  blood  in  their  land.  But 
Judah  shall  dwell  forever,  and  Jerusalem  from  generation  to  gen- 
eration." 

The  Prophet  Micah  prophesied  of  Christ  and  his  kingdom,  in 
the  extent  and  glory  of  it  in  the  latter  day  ;  and  of  the  destruc- 
tion of  the  wicked  men,  and  the  nations  of  the  world,  in  favour  of 
the  church  of  Christ,  and  in  order  to  the  prosperity  of  his  peo- 
ple. All  this  is  contained  in  the  fifth  chapter  of  his  prophecy. 
^'  .^nd  He  (i.  e.  Christ)  shall  stand  and  feed  in  the  strength  of  the 

•  Chap   xiv.  14,  Sip. 


Sect.  IV.  Before  the   Milletmium.  523 

Lord,  in  the  majesly  of  the  name  of  the  Lord  his  God  :  And 
they  shall  abide  ;  for  now  shall  he  be  great  unto  the  ends  of  the 
earth.  And  the  remnant  of  Jacob  shall  be  among  the  Gentiles, 
in  the  midst  of  many  people,  as  a  lion  among  the  beasts  of  the 
forest,  as  a  young  lion  among  the  flocks  of  sheep  ;  who  if  he  go 
through,  both  treadeth  down,  and  teareth  in  pieces,  and  none  can 
deliver.  Thine  hand  sliall  be  lift  up  upon  thine  adversaries,  and 
all  thine  enemies  shall  be  cut  off.  And  I  will  execute  vengeance 
in  anger  and  fury  upon  the  heathen,  such  as  they  have  not 
heard."* 

The  prophecy  of  Zephaniah  has  respect  to  the  battle  of  that 
great  day  of  God  Almighty,  and  the  succeeding  happy  and  pros- 
perous state  of  the  church  in  the  Millennium.  It  has  indeed  a 
prinjary  respect  to  the  evils  and  punishment  brought  upon  Jeru- 
salem and  the  Jews  by  the  Clialdeans,  for  their  apostasy  and  idol- 
atry ;  and  to  the  calamities  and  destruction  which  came  upon  the 
nations  at  that  lime,  and  previous  to  the  restoration  of  the  Jews  ; 
and  to  their  restoration  from  their  captivity,  and  return  to  their 
own  land  ;  which  were  types  of  the  much  greater  and  more  im- 
portant events,  in  the  last  days,  in  which  all  nations  will  be  more 
immediately  concerned  ;  and  to  which  the  prophecy  has  an  ulti- 
mate and  chief  respect.  It  was  fulfilled  but  in  part,  and  in  a 
small  degree,  in  the  former  events  ;  and  will  have  the  chief  and 
complete  accomplishment  in  the  latter ;  as  has  been  before  ob- 
served concerning  other  prophecies  of  the  same  kind.  Jerusalem, 
in  her  most  pure  state,  when  the  statutes  and  ordinances  which 
God  had  prescribed,  were  in  some  good  degree  observed,  was  a 
type  of  the  true  church  of  Christ.  Therefore,  under  this  name, 
and  that  of  Mount  Zion,  and  Israel,  the  Prophets  speak  of  the 
true  church  m  all  future  ages.  But  Jerusalem,  considered  m 
her  most  corrupt  state  of  apostasy,  was  a  type  of  the  false  church 
of  Rome,  and  of  all  christian  churches  when  they  apostatize  from 
the  holy  doctrines  and  precepts  of  the  gospel.  Therefore,  Christ 
is  said  lo  be  crucified  in  the  great  city,  by  which  is  meant  the 
apostate  church  of  Rome,  and  all  who  partake  of  her  corruptions  ; 
because  he  was  crucified  at  Jerusalem,  which  was  then  a  type  of 
that  great  city,  in  her  apostasy,  and  enmity  against  Christ,  and  his 
.  true  church. t  The  nations  round  about  the  land  of  Israel  and 
Judea,  and  all  those  who  at  times  afflicted  and  oppressed  the  vis- 
ible people  of  God,  and  were  enemies  to  them,  were  types  of 
the  enemies  of  the  church  of  Christ,  in  the  time  of  her  affliction  ; 
especially  of  all  the  idolatrous  nations  and  wicked  men,  who  op- 
pose the  prosperity  of  the  church,  and  are  to  be  destroyed,  in  or- 
der to  her  deliverance  and  salvation.  With  these  observations  in 
view,  this  prophecy  may  be  read,  and  the  whole  of  it  applied  to 
the  battle  and  events  which  will  take  place  previous  to  the  intro- 
duction of  the  Millennium,  predicted  in  the  Revelation,  under  the 
seventh  vial  ;  and  to  the  prosperity  of  the  church  which  will 
then  commence.     Then  it  will  have  its  full  accomplishment  ; 

*  Verses  4,  8,  9,  15.  \  Rev.  xi.  8. 

C 


524.  Pf^/iat  i.<t  to  take  place  '  Sect.  IV. 

and  many  of  the  expressions  in  it,  considered  in  their  most  nat- 
ural and  extensive  meanini^,  cannot  be  accommodated  to  any 
events  which  have  taken  place,  and  are  not  yet  fulfilled.  Some 
of  these  will  be  now  mentioned.  The  prophecy  begins  with  the 
following  words  :  "  I  will  utterly  consume  all  things  irom  off  the 
land,*  saith  the  Lord.  I  will  consume  man  and  beast  :  I  will 
consume  the  fowls  of  the  heaven,  and  the  fishes  of  the  sea,  and 
the  stumbling  blocks  with  the  wicked,  and  I  will  cut  off  man 
from  off  the  land,  (the  earth)  saith  the  Lord  Hold  thy  peace  at 
the  presence  of  the  Lord  God  :  For  the  day  of  the  Lord  is  at 
hand  :  For  the  Lord  hath  prepared  a  sacrifice,  he  hath  bid  his 
guests.  The  great  day  of  the  Lord  is  near  :  it  is  near,  and  hast- 
eth  greatly,  even  the  voice  of  the  day  of  the  Lord.  The  mighty 
men  shall  cry  there  bitterly.  That  day  is  a  day  of  wrath,  a  day 
of  trouble  and  distress,  a  day  of  wasteness  and  desolation,  a  day 
of  darkness  and  gloominess,  a  day  of  clouds  and  thick  darkness,  a 
day  of  the  trumpet  and  alarm  against  the  fenced  cities,  and 
against  the  high  towers.  And  I  will  bring  distress  upon  men, 
that  they  shall  walk  like  blind  men,  because  they  have  sinned 
agdinst  tht  Lord  :  And  their  blood  shall  be  poured  out  as  dust, 
and  their  flesii  as  dung.  Neither  their  silver,  nor  their  gold,  shall 
be  able  to  deliver  tiiem  in  the  day  of  the  Lord's  wrath  ;  but  the 
whole  land  (earth)  shall  be  devoured  by  the  fire  of  his  jealousy  : 
For  he  shall  m  ike  even  a  speedy  riddance  of  all  them  that  dwell 
in  the  land  (eirtii  )  Seek  ye  the  Lord.  \\\  ye  meek  of  the  earth, 
which  have  wrought  his  judgment  ;  seek  righteousness  ;  seek 
meekness:  it  may  be  ye  shall  be  hid  in  the  day  of  the  Lord's  anger. 
Therefore,  wait  upon  me,  saith  the  Lord,  until  the  day  that  I  rise 
up  to  the  prey  ;  for  my  dciermination  is  to  gather  the  nations, 
that  I  may  assemble  the  kingdo'iis,  to  pour  upon  them  mine  in- 
dignation, and  all  my  fierce  anger  : — for  all  the  earth  shall  be  de- 
voured with  the  fire  of  my  jealousy."  The  parallel  and  likeness 
between  this  prophecy,  and  that  of  the  battle  in  the  Revelation, 
is  worthy  of  particular  notice.  This  is  called  "  The  great  day 
of  the  Lord  :  the  day  of  the  Lord's  wrath  :  a  day  of  distress  and 
desolation  :  the  day  that  God  will  rise  up  to  the  prey,  to  gather 
the  nations,  and  assemble  the  kingdoms,  to  pour  upon  them  his 
indignation,  and  fierce  anger." — in  the  revelation,  the  whole 
world  were  gathered  to  the  battle  of  that  great  day  of  God  Al- 
mighty. The  words,  that  great  day  of  battle,  seem  to  have 
reference  to  some  day  which  had  already  bt-en  made  known,  and 
undoubtedly  refer  to  the  great  day  of  God's  wrath,  which  is  men- 
tioned in  the  prophecy  before  us,  and  by  the  other  prophets. 
"  And  he  gathered  them  together  into  a  place,  called  in  the  He- 
brew tongue,  Armageddon.  And  the  seventh  angel  poured  out 
his  vial  (of  wrath)  into  the   air.       And   there   were  voices,   and 

•  The  word  in  the  original  translated  land,  is  the  same  which  in  other 
places  in  this  prophecy,  and  in  many  other  places  in  scripture,  is  translat- 
ed earth,  and  doubtless  sliDuk!  have  been  so  translated  here,  and  in  some 
other  passages  svhich  willljc  transcribed. 


Sect.   IV.  Before  the  Millennium.  525 

thunders,  and  lightnings  ;  and  there  was  a  great  earthquake,  such 
.;is  was  not  since  men  were  upon  the  earth,  so  mighty  an  eai  th- 
quake  and  so  great.  And  the  cities  of  the  nations  fell.  And 
great  Babylon  came  in  remembrance  before  Ciod,  to  give  viuto 
her  the  cup  of  the  wine  of  the  fierceness  of  his  wrath.  And  the 
remnant  were  slain  with  the  sword  (jf  him  wlio  sat  on  the  horse  ; 
and  the  fowls  were  filled  with  their  flesh."  In  this  piopliecy  it 
is  said,  "  The  Lord  hath  prepared  a  sacrifice,  he  hath  bid  his 
guests."  In  the  Revelation  the  fowls  of  heaven  are  invited  to 
come  to  the  supper  of  the  great  God,  to  eat  the  flesh  of  kings,  &c. 

According  to  this  prophet,  when  the  nations  and  kingdoms  of 
the  world  have  been  gathered,  and  God  has  poured  upon  tiiem 
his  indignation,  even  all  his  ficirce  anger  ;  and  all  the  earth  shall 
be  devoured  with  the  fire  of  his  jealousy,  tlie  scene  is  changed, 
■and  the  remnant  which  are  left  in  the  earth,  the  few  atBicted  and 
poor  people,  shall  repent  and  pray,  and  humble  themselves  before 
God,  and  return  and  put  their  trust  in  him  alone  :  and  God  will 
return  to  them  in  a  way  of  mercy  and  build  thern  up,  and  they 
shall  be  comforted,  rejoice  and  prosper.  This  rs  represented  in 
the  last  chapter,  from  verse  ninth  to  the  end  of  the  prophecy  : 
"  For  then  will  I  turn  to  the  ;teople  a  pure  language,  that  they 
may  all  call  upon  the  name  of  the  Lord,  to  serve  him  with  one 
consent.  From  beyond  the  rivers  of  Ethiopia,  my  suppliants, 
even  the  daughters  of  my  dispersed,  shall  bring  mine  offering. 
I  will  also  leave  in  thee  an  afflicted  and  poor  people,  and  they 
shall  trust  in  the  name  of  the  Lord.  The  remnant  of  Israel  shall 
not  do  iniquity,  nor  speak  lies  ;  neither  shall  a  deceitful  tongue 
be  found  in  tlieir  mouth  ;  for  they  shall  feed  and  lie  down,  and 
none  shall  make  them  afraid.  Sing,  O  daugliter  of  Zion,  shout, 
O  Israel,  be  glad  and  rejoice  with  all  the  Heart,  O  daugiuer  of 
Jerusalem.  The  Lord  hath  taken  away  thy  judgments,  he  hath 
cast  out  thine  enemy  :  tlic  King  o*  lir^iel,  even  the  Lord,  is  in 
the  midst  of  thee.  Thoii  shalt  not  see  evil  any  more,"  &c.  to  the 
end  of  the  prophecy.  This  is  set  in  much  the  same  light  in  the 
Revelation.*  When  the  battle  there  described  is  over,  the  Mil- 
lennium is  introduced. 

There  is  a  prophecy  by  the  Prophet  Haggai  to  the  same  pur- 
pose with  the  foregoing  :  "  Again  the  word  of  the  Lord  came 
unto  Haggai,  saying,  Speak  to  Zerubbabcl,  governor  of  Jud^h, 
saying,  I  will  shake  the  heavens  and  the  earth  ;  and  I  will  over- 
throw the  throne  of  kingdoms,  and  I  will  destroy  the  strengrii  of 
the  kingdoms  of  the  heathen,  and  I  will  overthrow  the  chariots, 
and  those  who  ride  in  thern  ;  and  the  horses  and  their  riders 
shall  come  down,  every  one  by  the  swdrd  of  his  brother.  In 
that  day,  saith  the  Lord  of  hosts,  I  will  take  thee,  O  Zerubijabel 
my  servant,  and  will  make  thee  as  a  signet  ;  for  1  have  chosen 
thee."t  Zerubbabel  was  a  type  of  Christ,  and  what  is  here  said 
of  the  type  was  not  fulfilled  in  him  j  but  is  to  be  fulfilled  in  Jesus 
VOL.    II.  67 

•  Chapters  xi?,  and  ^^.  f  Hagg^,  ii.  2t),  ?1,  22,  23. 


5*26  H'/iat  is  to  tafce  filace  SeCt.  IV. 

Christ  the  antitype,  when  he  shall  reign  on  the  earth,  and  iiis 
church  fill  the  world,  and  "  he  shall  be  exalted  and  extolled,  and 
be  very  high."*  In  order  to  this,  the  great  changes  are  to  take 
place,  represented  here  by  shaking  the  heavens  and  the  earth, 
and  by  overthrowing  the  throne  and  strength  of  all  the  kingdoms 
and  nations,  and  their  being  destroyed  by  the  sword  :  which  is 
the  battle  represented  in  the  Revelation,  by  thnnders  and  light- 
nings, and  a  great  earthquake,  and  the  falling  of  the  cities  of  the 
nations,  8cc. 

The  prophet  Zecbariah  also  speaks  of  these  things.  He  pro- 
phesies of  the  Millennium,  and  of  the  destruction  of  all  the  people 
and  nations  who  oppose  the  interest  of  the  church,  as  preceding 
the  days  of  her  prosperity,  and  introductory  to  it.  "  And  in  that 
day  will  I  make  Jerusalem  (the  true  church  of  Christ)  a  burden- 
some stone  for  all  people  :  all  that  burden  themselves  with  it, 
shall  be  cut  in  pieces,  though  all  the  people  of  the  earth  be  gath- 
ered togpther  against  it.  In  that  day,  saith  the  Lord,  I  will  smite 
every  horse  with  astonishment,  and  his  rider  with  madness  ;  and 
I  will  open  mine  eyes  upon  the  house  of  Judah,  and  will  smite 
every  horse  of  the  people  with  blindness.  In  that  day  shall  the 
Lord  defend  the  inhabitants  of  Jerusalem,  and  he  that  is  feeble 
among  them  at  that  day,  shall  be  as  David  ;  and  the  house  of  Da- 
vid shall  be  as  God,  as  the  angel  of  the  Lord  before  them.  And 
it  shall  come  to  pass  in  that  day,  that  I  will  seek  to  destroy  all 
the  nations  that  come  against  Jerusalem."!  *'  Behold,  the  day 
of  the  Lord  cometh,  and  thy  spoil  shall  be  divided  in  the  midst  of 
thee.  For  I  will  gather  all  nations  against  Jerusalem  to  battle  ; 
and  the  city  shall  be  taken,  and  the  houses  rifled,  and  the  women 
ravished,  and  half  of  the  city  shall  go  forth  into  captivity,  and  the 
residue  of  the  people  shall  not  be  cut  off  from  the  city."  This  is 
the  gathering  of  the  kingdoms  and  nations  of  the  whole  world, 
unto  the  battle,  by  the  unclean  spirits  which  go  forth  to  corrupt 
the  world,  and  arm  them  agamst  God,  and  his  people,  by  the 
practice  of  all  kinds  of  wickedness,  by  which  the  best  part  of  the 
church  will  be  greatly  corrupted  ;  and  the  saints  will  suffer  very 
much,  being  besieged  on  all  sides  by  very  wicked  men,  mention- 
ed in  the  Revelation,:]:  which  has  been  explained. 

The  Prophet  goes  on  to  describe  the  battle  of  that  great  day  of 
God  Almighty,  which  is  mentioned  in  the  Revelation  :  "  Thep 
shall  the  Lord  go  forth,  and  fight  against  those  nations,  as  when 
he  fought  in  the  day  of  battle.  And  this  shall  be  the  plague 
wherewith  the  Lord  will  smite  all  the  people  that  have  fought 
against  Jerusalem  :  Their  flesh  shall  consume  away,  while  they 
stand  upon  their  feet,  and  their  eyes  shall  consume  away  in  their 
holes,  and  their  tongue  shall  consume  away  in  their  mouth. "§ 

Malachi  prophesied  of  the  Millennium,  and  the  preceding 
slaughter  of  the  wicked,  in  the  battle  of  that  great  day  of  God  Al- 
mighty, in  the  following  concise  and  striking  language  :  "  Behold 

•  Isai.  lii    13.  -j-  Zech    xii.  3,  4,  8,  9. 

%  Rev.  xvi.   1,>,  14.  ^  Zech.  xiv.  3,  12. 


Sect.  IV'.  Bvfure  the  MiUennium,  -    5'2i 

the  day  cometh  that  shall  burn  as  an  oven,  and  all  the  proud,  yea 
and  all  tliat  do  wickedly,  shall  be  stubble,  and  the  day  that  cometh 
shall  burn  them  up,  saith  the  Lord  of  hosts,  that  it  shall  leave 
them  neither  root  nor  branch.  But  unto  you  that  fear  my  name, 
shall  the  Sun  of  righteousness  arise  Aviih  healing  in  his  wings  ; 
and  ye  shall  go  forth  and  grow  up  as  calves  in  the  stall.  And  ye 
shall  tread  down  the  wicked  ;  for  they  shall  be  ashes  under  the 
soles  of  your  feet,  in  the  day  that  I  shall  do  this,  saith  the  Lord 
of  hosts."* 

From  the  above  detail  it  appears,  that  the  prophecy  in  the  Rev- 
elation of  the  Millennium,  and  of  the  manner  in  which  it  will  be 
introduced,  is  agreeable  to  the  ancient  prophecies  of  these  same 
events  :  That  previous  to  this,  the  christian  world,  and  mankind 
in  general,  will  become  more  corrupt  in  the  practice  of  all  kinds 
of  wickedness  :  That  God  will  rise  out  of  his  place,  and  come 
forth  to  do  his  work,  his  strange  work,  to  punish  the  world  for 
their  wickedness,  and  manifest  his  high  displeasure  and  anger 
with  mankind,  for  their  perverseness  and  obstinacy  in  rebellion 
against  him,  and  in  opposition  to  his  church  :  That  this  is  the 
battle  of  that  great  day  of  God  Almighty,  in  which  he  will,  by  a 
course  of  various  and  multiplied  calamities  and  sore  judgments, 
greater  and  more  general,  and  continued  longer  than  any  which 
have  taken  place  before,  reduce  and  destroy  mankind,  so  that 
comparatively  few  will  be  left  ;  an  afflicted  and  poor  people,  who 
Avill  repent  and  humble  themselves  before  God,  and  trust  in  the 
mighty  Saviour  ;  for  whom  he  will  appear  in  great  mercy,  and 
pour  down  the  Holy  Spirit  on  them  and  their  offspring  ;  and 
they  will  multiply  and  fill  the  world.  And  thus  the  kingdom  and 
dominion,  and  the  greatness  of  the  kingdom  under  the  whole 
heaven,  shall  be  given  to  the  people  of  the  saints  of  the  Most 
High,   and    the  church  will  reign  on  earth  a  thousand  years. 

It  appears  reasonable  and  proper,  that  God  should  manifest  his 
displeasure  with  the  inhabitants  of  Christendom,  and  of  the  world, 
for  their  long  continued  abuse  of  his  goodness,  and  of  all  the  means 
used  with  them  to  reclaim  them  ;  and  their  perseverance  in  their 
opposition  to  Christ  and  his  people,  and  increasing  in  all  kinds  of 
wickedness,  while  he  has  been  waiting  upon  them,  even  to  long 
suffering  ;  by  inflicting  on  them  severe  and  awful  judgments,  and 
remarkably  ^fearful  punishments,  to  vindicate  the  honour  of  his 
own  name  ;  and  avenge  his  church  and  people,  who  have  been  so 
greatly  injured,  despised  and  trampled  upon  :  and  that  it  may  be 
made  known  by  this,  as  well  as  in  other  ways,  that  the  God  of 
christians,  the  God  and  Saviour  revealed  in  the  Bible,  is  the  true- 
God.  And  this  will  give  great  instruction  to  those  who  shall  be 
left,  who  will  have  a  heart  to  perceive  and  understand.  They  will 
have  before  their  eyes  a  lesson,  suited  most  effectually  to  teach 
ihem  the  exceeding  depravity  and  wickedness  of  man  ;  and  how 
real  and  dreadful  is  the  divine  displeasure  and  anger  with  sinners  : 
How  undone  and  utterly  lost  forever  all  men  are,  without  a  Re» 

*  Mai.  iv.  1,  2,  3. 


528  nliat  is  to  take  place  Sect.  IV. 

deemer  and  Sanctiiier  ;  by  whom  they  may  be  recovered  from 
the  power  of  sin  anri  Satan,  and  obtain  the  forgiveness  of  their 
sins,  and  the  favour  of  God  :  How  dependent  they  are  on  sove- 
reign grace  for  all  good,  for  every  thing  better  than  complete 
destruction  ;  by  which  alone  ti^ey  are  distinguished  from  those 
who  persevere  in  their  sins,  and  perish.  And  ail  this  will  tend  to 
guard  ihem  against  sin,  to  promote  their  repentance  and  humilia- 
tion, and  to  lead  them  to  more  earnest,  constant  and  united  prayer 
to  God  for  mercy,  tlian  was  ever  exercised  before  by  men  :  And 
to  ascribe  all  the  favours  they  shall  receive,  which  will  then  be 
much  more  abundant  than  ever  before,  to  the  free,  sovereign 
grace  of  God  ;  and  to  give  him  the  praise  of  all. 

In  the  beginnmg  of  this  section  it  was  suggested,  that  by  at- 
tending to  the  events  which  are  to  take  place,  according  to  scrip- 
ture prophecy,  before  the  commencement  of  the  Millennium, 
farther  evidence  would  ome  into  view,  that  this  will  not  be  much 
sooner  or  later,  than  the  beginning  of  the  seventh  millennary  of 
the  world.  This  evidence  has  been  now  produced.  The  sixth 
vial  IS  now  running,  and  probably  began  to  be  puured  out  before 
the  end  of  the  17th  century,  and  will  continue  to  run  a  considera- 
ble part  of  the  next  century  ;  under  which  the  power  of  anti- 
christ is  to  be  greatly  weakened,  and  the  way  prepared  for  his 
utier  overthrow  :  and  at  the  same  time,  the  christian  world,  and 
mankind  in  general,  will  be  so  far  from  reforming,  that  they  will 
grow  more  and  more  corrupt  in  doctrine  and  practice,  and  greedily 
run  into  all  manner  of  vice  and  wickedness,  until  they  are  prepar- 
ed for  the  battle  of  that  great  day,  and  ripe  to  be  cut  down  and  de- 
stroyed by  a  series  of  divine  judgments,  which  wiil  be  inflicted 
imder  the  seventh  vial,  and  will  issue  m  the  introduction  of  the 
Millenniuni- 

Tiie  river  Euphrates  has  been  drying  up,  and  the  way  has  been 
preparing,  for  near  a  century  past,  for  the  utter  ruin  of  the  Pope 
and  the  hierarchy  of  the  clmrch  of  Rome,  and  the  time  of  the 
utter  overthrow  of  antichrist  appears  to  be  hastening  on.  But 
this  is  not  accompanied  with  any  reformation  in  that  church,  or 
in  the  Greek  church,  or  in  the  prolestant  churches  in  general  ; 
but  very  much  to  the  contrary  appears.  Ignorance,  error  and 
delusion,  and  open  vice  and  wickedness  abound,  and  are  increas- 
ing ;  and  infidelity  is  rapidly  spreading  in  the  christian  world. 
The  unclean  spirits,  like  frogs,  appear  to  have  gone  forth  to  all 
the  kings'  courts,  and  the  great  men  in  Christendom  ;  and  the 
greatest  corruption  and  abominable  vices  are  spread  among  them, 
and  real  Christianity  is  neglected,  run  down  and  opposed.  And 
the  multitude  in  general,  both  learned  and  unlearned,  are  going 
ihf  same  way.  Deism,  and  a  multitude  of  errors  which  lead  to 
it,  and  even  to  atheism,  are  increasing.  A  spirit  of  irreligion,  sel- 
fishness, pride  and  worldliness,  is  exceeding  strong  and  prevalent, 
producing  all  kinds  of  wickedness,  and  a  strong  and  general  oppo- 
sition to  true  religion,  and  the  great  truths  and  doctrines  of  the 
g-Qspel.     Anjd  the  heathen  world  are  no  more  disposed  to  become 


Sect.  IV.  Before  the  Millennium.  529 

christians,  than  they  ever  were  :  And  the  way  to  their  conver- 
sion to  Christianity  appears  to  be  more  obstructed  ;  and  the  few 
attempts  that  are  made  to  christianize  any  of  them,  are  i2;cnerally 
unsuccesslul.  And  Mahometans  and  Jews  hate  and  op]M;se  Chris- 
tianity as  much  as  ever  they  did,  if  not  more,  and  are  sinking 
farther  down  in  stupidity,  ignorance,  infidelity,  worldhness,  and 
all  kinds  of  vice. 

It  is  certain,  that  most  of  the  evil  things  now  mentioned,  have 
been  found  amont:;  the  body  of  mankind,  in  a  greater  or  less  de- 
gree, n\  all  ages  ;  and  the  pious  friends  of  God,  and  true  relig- 
ion, have  complained  of,  and  lamented  them.  And  it  is  j)robuble 
that  the  representation  now  made,  will  be  considered  by  many, 
only  as  the  revival  of  tlie  old  complaint,  by  those  who  are  of  an 
illiberal,  gloooiy  cast  of  mind,  and  wholly  without  foundation,  in 
tnU!-,  and  fact.  But  this  opinion,  though  it  should  be  generally 
inii.ibed,  and  -tsserted  with  great  confidence,  will  not  be  any  evi- 
dence that  tne  representation  is  not  true  and  just  ;  but  it  will 
rather  serve  to  confirm  it  For  it  is  commonly,  il  not  always  the 
case-  that  in  times  of  great  degeneracy,  and  the  prevalence  of 
ignorance,  error  and  vice,  they  who  are  the  greatest  instances  of 
it,  and  most  sunk  in  darkness  and  delusion,  are  deluded  in  this  al- 
so, dud  entertain  a  good  opinion  ot  themselves,  and  of  others  who 
join  Willi  them,  being  ignorant  of  their  true  character  1  hey 
put  darkness  for  liglit,  and  light  for  darkness,  and  call  evil  good, 
and  good  evil  And  while  real  Christianity  and  true  virtue, 
founded  upon  principles  of  truth  and  genuine  piety,  are  abandon- 
ed, opposed  and  forsaken,  they  perceive  it  not,  but  think  all  is 
weiK  and  much  better  than  before.  And  they  may  undertake  to 
reform  Christianity  and  think  it  is  greatly  reformed,  when  every 
doctrine  and  duty  is  excluded  from  ii,  wltich  is  contrary  to  the 
selfishness,  pride,  and  worldly  spnit  of  man,  and  little  or  noth- 
ing is  left  of  it,  but  the  mere  name,  to  distinguish  it  from  the  re- 
ligion of  infidels  or  heathen  ;  and  nothing  to  render  it  preferable 
to  these. 

An  appeal  must  be  made,  in  this  case,  from  the  judgment  of 
those  of  this  character,  to  tliose  who  are  born  of  the  Spirit  of 
God  ;  are  created  in  Christ  Jesus  unto  good  works  ;  by  which 
they  are  become  new  creatures,  and  turned  from  the  darkness  of 
this  world,  to  marvellous  light  :  Who  are  not  conformed  to  this 
world,  but  have  overcome  it,  and  are  transformed  by  the  renew- 
ing of  their  minds,  so  as  to  know  and  distinguish  what  is  that 
good  and  acceptable  and  perfect  will  of  God,  which  is  revealed  in 
the  scriptures.  They  who  are  thus  spiritual,  judge  of  all  things 
respecting  the  doctrines  and  duties  of  Christianity,  in  some  good 
measure,  according  to  the  truth.  To  such,  especially  those  of 
them  who  have  a  general  knowledge  of  the  state  of  religion  in 
the  christian  world,  and  of  the  deluge  of  ignorance,  error  and 
vice  with  which  it  is  overflowed,  it  is  presumed,  the  above  de- 
scription will  not  appear  exaggerated,  and  tnat  there  are  greater 
strides,   and  swifter   progress  made  in  infidelity,  and  irreligion, 


550  Jl7i(it  13  to  take  Jilace  Sect.  IV". 

error  and  f;Use  rtlit;ion,  in  vice  and  all  kinds  of  wickedness,  tlum 
have  been  ever  known  before  ;  and  that  all  these  arc  more  com- 
mon, have  a  v,  ider  si)iead,  and  are  carried  to  a  iiit;her  dev^rce  at 
this  tune,  than  in  Ibrmer  ai^es  ;  and  threaten  to  bear  down  all 
triuh,  and  real  Christianity  before  tiieni  :  And  tliat  the  appear- 
ance of  thins^s,  in  this  respect,  is  just  such  as  might  be  reasona- 
bly expected  when  the  unclean  spirits  bUe  frogs,  tlie  spirits  of 
devils,  are  gone  forth  with  a  license  and  design  to  spread  their 
influence  among  men,  and  deceive  and  corrupt  the  wliole  world- 
There  is  reason  to  conclude,  from  what  has  already  taken 
place  of  this  kind,  and  from  the  prophecy  of  these  unclean  spir- 
its, that  they  have  not  yet  finislicd  their  work  ;  but  that  tiie 
■\vorkl,  especially  that  part  of  it  called  christian  and  protestant, 
will  yet  make  greater  and  more  rapid  advances  in  all  kinds  of 
moral  corruption  and  open  wickedness,  till  it  will  come  to  thai 
state  in  wiiich  it  will  be  fully  ripe,  and  prepared  to  be  cut  down 
by  the  sickle  of  divine  justice  and  wrath  :  And  it  may  take  near 
half  a  century  from  this  time  for  these  evil  spirits  to  complete 
their  work,  and  gather  the  world  to  this  battle.  But  during  this 
time,  whether  it  be  longer,  or  shorter,  and  before  tlie  battle  shall 
6ome  on,  there  will  probably  be  greatand  remarkable  judgments,and 
sore,  unusual  and  surprising  calamities,  in  one  place  and  another, 
suited  to  awaken  and  warn  mankind,  and  lead  them  to  fear  (iod, 
repent  and  reform  ;  which  being  by  most  disregarded  and  abus- 
ed, will  become  the  occasion  of  greater  hardness  of  heart  and  ob- 
stinacy, which  will  be  a  prelude  and  provocation  to  the  battle  of 
that  great  day,  in  which  mankind  ^\ill  be  destroyed  in  the  man- 
ner, and  to  the  degree  wliich  has  been  described  above.  This 
battle,  as  has  been  before  observed,  will  not  be  fought  and  finish- 
ed at  once  ;  but  by  a  series  of  dilVcrent  and  increasing  calamities 
and  sore  punishments,  mankind  will  be  reduced  and  brought 
down,  and  every  high  thing  levelled  to  the  ground,  in  which  the 
hand  of  God  will  be  remarkably  visible,  and  his  arm  of  power  and 
vengeance  made  bare.  And  it  may  take  more  than  a  century  to 
effect  all  this  in  the  wisest  and  best  manner  :  so  that  it  will  not 
be  finished  till  near  the  beginning  of  the  seventh  millennary  qf 
the  world. 

It  has  been  observed,  that  while  antichrist  is  coming  down,  and 
the  Avay  preparing  for  the  utter  extinction  of  the  church  of 
Home,  and  all  her  appendages,  the  world  in  general,  and  espec- 
lallv  the  christian  world,  will  make  swift  advances  in  delusion  and 
all  kinds  of  wickedness  ;  and  infidelity  will  make  great  progress 
under  the  influence  of  the  spirits  of  devils,  which  are  gone  forth 
to  the  whole  world.  And  it  may  be  here  observed,  that  the  in- 
crease and  spreading  of  this  wickedness,  and  spirit  of  infidelity, 
will  doubtless  be  the  means  of  weakening  and  preparing  the  way 
for  the  overthrow  of  that  church.  The  ten  horns  or  kings, 
which  shall  hate  the  whore,  and  make  her  desolate  and  naked, 
and  cat  her  flesh,  and  burn  her  with  fire,  will  do  this  from  a  sel- 
fish, worldly  spirit,  and  under  the  influence  of  infidelity,  and  o)^ 


Sect.   IV.  Before  the  Millennittm.  531 

position  to  all  kinds  of  religion.  And  the  prevalence  of  deism 
and  atheism  in  popish  countries  and  nations,  which  are  the  natu- 
ral fruit  and  ofTsprinji;  of  the  abominable  practices  and  tyranny 
of  the  antichrislian  church,  has  been  the  means  of  exposing  the 
superstition  and  wickedness  of  that  church,  and  weakening  the 
papal  hierarchy.  And  deists,  and  other  wicked  men,  may  be 
made  the  instruments  of  pulling  doAvn  that  antichrislian  fabrick 
yet  farther  ;  as  the  heathen  Romans  were  of  destroying  the  cor- 
rupt church  of  Israel.  If  so,  the  fall  of  the  pope  will  be  so  far 
from  implying  a  revival  of  true  religion,  that  it  may  be  attended 
Avith  the  contrary,  viz.  infidelity,  immorality,  and  all  kinds  of 
wickedness,  as  the  means  of  it,  so  far  as  it  will  be  effected  by  the 
instrumentality  of  men. 

When  John  is  describing  the  vision  under  the  sixth  vial,  of  the 
unclean  spirits  like  frogs,  going  forth  to  the  whole  world  to 
gather  them  lo  the  battle,  he  stops  before  he  has  finished  the  re- 
lation, and  Jesus  Christ  himself  speaks  the  following  words  : 
"  Behold,  I  come  as  a  thief.  Blessed  is  he  that  watcheth  and 
keepeth  his  garments,  lest  he  walk  naked,  and  they  see  his 
shame."*  By  which  he  warns  those  in  particular,  who  shall 
live  when  this  viaLis  poured  out,  of  their  danger  of  being  seduc- 
ed by  those  evil  spirits,  and  those  who  are  corrupted  by  them, 
and  behaving  unworthy  of  their  christian  character  ;  and  sets  be- 
fore them  the  strongest  motives  to  deter  them  from  apostasy,  and 
induce  them  to  be  faithful  to  him,  to  nvatch  and  keefi  their  gar- 
ments :  To  continue  spiritually  awake,  and  properly  attentive  to 
all  those  things  which  concern  them  as  christians  ;  to  their  situ- 
ation and  state,  their  own  exercises  and  conduct,  to  the  cause  of 
Christ,  and  the  enemies  with  whom  they  are  surrounded  ;  to  main- 
tain their  christian  profession,  and  act  agreeable  to  it,  in  the  exer- 
cise of  all  christian  graces  ;  trusting  in  the  great  Captain  and 
General,  who  only  can  save  them,  and  his  church  ;  and  waiting 
for  him  with  a  patient  continuance  in  well  doing.  He  cornea  as  a 
thief.  The  thief  does  not  make  his  presence  and  designs  known 
to  any  but  those  who  are  joined  with  him,  being  his  friends,  and 
engaged  in  the  same  design  with  him.  So,  though  Christ  be 
present  with  his  church  and  people,  and  is  in  the  midst  of  his 
enemies,  having  all  men  and  devils  in  his  hands  ;  and  ordering 
and  conducting  every  thing  that  is  done  by  them,  in  this  time  of 
the  greatest  degeneracy,  and  high  handed  wickedness  :  and 
knows  how  to  answer  his  own  ends  by  it  and  them,  and  to  pro- 
tect his  people,  and  bring  the  wheel  over  his  enemies  ;  yet,  in 
this,  his  coming  and  presence,  he  is  not  seen  or  thought  of  by 
the  corrupt  wicked  world  :  They  think  nothing  of  his  presence, 
and  see  not  his  hand  ;  He  is  seen  only  by  his  friends,  who  are 
engaged  in  the  same  cause  with  him,  who  watch  and  keep  their 
garments.  They  see  his  hand  in  all  those  things,  behold  him 
present,  and  doing  his  own  work  ;  and  are  protected  from  all 
evil  by  him,  while  the  wicked  fall  into  mischief,   and  are  destrov- 

•  Rev  xvi.  15. 


532  fV/iat  is  to  take  place  Sect.   IV. 

inq;  themselves.  And  when  he  comes  forth  to  the  battle,  and 
rises  up  to  the  prey,  and  to  pimish  tiie  world  for  their  wicked- 
ness, the  wicked  will  not  see  him,  they  Avdi  not  know  their  dan- 
ger, or  believe  he  is  come,  or  will  come,  till  evil  falls  upon  them, 
and  it  is  too  late  to  escape.  "  For  wiien  they  shall  say,  Peace 
and  safety  ;  then  sudden  destruction  cometli  upon  them  ;  and 
they  shall  not  escape."*  And  they  only  are  safe,  who  watch  and 
keep  their  garments,  and  see  and  adore  his  hand  and  presence 
ill  all  his  works  of  terror  and  wrath.  "  Be  wise  now,  therefore, 
O  ye  kings  ;  be  instrucied,  ye  judges  of  the  earth.  Serve  the 
Lord  with  fear,  and  rejoice  with  trembling.  Kiss  llie  Son,  lest 
he  be  angry,  and  ye  perish  from  the  way,  when  his  wrjth  is 
kindled  but  a  little.  Blessed  are  all  they  that  put  tlieir  tiust  in 
Him"t 

It  is  of  the  greatest  importance  to  christians,  who  l^ve  at  this 
day,  and  those  who  shall  live  in  the  time  when  the  battle  shall 
come  on,  that  they  should  attend,  and  discern  tlie  signs  of  the 
times,  and  watch  and  keep  their  garments  ;  as  tliis  is  the  only 
way  to  be  safe  and  happy,  Our  Lord  gave  the  same  direction 
and  command,  as  to  substance,  when  he  w  is  on  earth,  with  refer- 
ence to  these  same  events  :  "  Take  heed  to  yourselves,  lest  at 
any  time  your  hearts  be  overcharged  with  surfeiting  and  drunk- 
enness, and  cares  of  this  life,  and  that  day  come  upon  you  una- 
wares. For  as  a  snare  shall  it  come  on  all  them  who  dwell  on 
the  face  of  the  whole  earth.  Watch  ye  therefore,  and  pray  al- 
ways, thr.t  ye  may  be  accounted  worthy  to  escape  all  those  things 
that  shall  come  to  pass,  imd  to  stand  before  the  Son  of  man  ":{; 

It  will  probably  be  suggested,  that  tlie  representation  of  such  a 
dark  scev\e,  and  evil  time,  to  take  place  before  the  Millennmm  will 
come,  is  matter  of  great  discouragement,  and  tends  to  damp  the 
spirits  and  hopes  of  christians,  and  to  discourage  them  from  at- 
tempting to  promote  it,  or  praying  for  it  ;  especially  as  it  is  set 
so  f  .r  off  from  our  day  :  so  that  none  in  this  or  the  next  genera- 
tion are  like  to  see  it. 

To  such  suggestions  it  is  easy  to  reply. 

1.  If  it  be  true,  and  clearly  and  abuiidantly  foretold,  that  such 
evils  are  to  take  place,  before  the  prosperous  state  of  the  church 
comes  on,  it  is  proper  and  desirable  that  all  should  know  it*  and 
attend  to  it,  and  it  cannot  be  of  any  disadvantage  to  any,  to  know 
the  truth  in  this  case,  but  the  contrary.  This  is  revealed  to  the 
cluirch  for  the  instruction  and  benefit  of  christians,  that  they  may 
be  informed  and  warned  of  what  is  coming,  and  be  prepared  for  it, 
jiiid  not  be  disappointed  in  their  expectations,  and  surprised  when 
it  shall  take  place  ;  but  when  they  see  these  things  coming  to 
pass,  their  faith  may  be  strengthened,  and  they  lift  up  their  heads 
and  rejoice,  knowing  that  the  redemption,  the  deliverance  and 
prosperity  of  the  church  drawelh  near. 

2.  'I'hese  evils,  both  natural  and  moral,  however  undesirable 
i»nd  dixnidlul,  in  themselves,  are  necessary  {uk  the  greatest  good 

*  1  Tbess.  v.  3.       f  PsahTi  ii.  10,  11,  12.      *  Luke  xxi.  34,  ZS^  36. 


Sect.    IV.  Before  the  Millennium.  ili 

of  the  cliurcii  of  Christ,  and  to  introduce  the  Millennium  in  thcr 
best  manner,  and  there  will  be  then,  and  forever,  more  holiness, 
joy  and  happiness,  than  if  these  evils  had  never  taken  place.  In 
this  view,  ilitv  are  kind  and  merciful  dispensations  to  the  church. 
The  apostles  and  prophets,  and  all  the  inhabitants  of  heaven,  are 
represented  as  rejoicing-  in  the  evils,  the  punishment  and  destruc- 
tion of  the  enemies  of  Christ  and  his  church.*  The  aiTliction  and 
servitude  of  the  children  of  Israel  in  Egypt,  and  the  wickedness, 
oppression  and  cruelty  exercised  towards  them  by  Pharaoh  and 
the  Egyptians  ;  and  the  successive  calamities  and  punishments 
brought  on  them  by  the  hand  of  God,  and  their  final  overthrow 
and  destruction  in  the  red  sea,  were  an  unspeakable  advantage  to 
the  former,  and  aflbrded  matter  of  joy  and  praise.  Therefore, 
christians  may  now  not  only  acquiesce,  but  even  rejoice  in  these 
events,  as  ordered  by  God  for  wise  ends,  and  necessary,  in  order 
to  the  greatest  display  of  his  righteousness  and  goodness,  and  to 
promote  the  best  good  and  greatest  happiness  of  his  churcli. 

3.  God  revealed  to  Abraham  the  evils  which  were  coming 
on  his  posterity  in  Egypt,  previous  to  their  deliverance  and  pros- 
perity, and  the  wickedness  and  punishment  of  the  Egyptians  ; 
not  to  discourage  him,  and  sink  his  spirit,  but  to  support  and  an- 
imate him,  and  strengthen  his  faith  ;  and  xWHi  did  not  damp  his 
joy  ;  but  in  the  view  of  the  whole,  he  rejoiced.  And  Jesus 
Christ  foretold  to  his  disciples  the  great  evils  which  were  coming 
on  them,  upon  the  Jews,  the  church  and  the  world,  not  to  dis- 
courage and  deject  them,  but  that  they  might  be  forewarned,  and 
expect  them,  so  as  not  to  be  disappointed  when  they  came,  but 
have  their  faith  confirmed,  and  possess  their  souls  in  patience 
when  the  dark  scene  should  come  on  ;  and  that  they  might  be 
encouraged  and  rejoice,  considering  these  events  as  tokens  that 
their  deliverance  was  at  hand.  He  therefore  said  unto  them, 
"  And  when  these  things  begin  to  come  to  pass,  then  look  up» 
and  lift  up  your  heads  ;  for  your  redemption  draweth  nigh."t 
This  may  be  applied  to  christians  now.  While  you  see  the 
world  gathering  to  the  battle  of  the  great  day  of  God  Almighty, 
and  view  this  battle  near  at  hand,  lift  up  your  heads  and  rejoice, 
that  the  church  has  got   so  near  the  end  of  darkness  and  afflic- 

,tion  ;   and  that  the  happy  day  of  her  deliverance  and  prosperity  is 
so  near  at  hand. 

4.  As  to  the  distance  of  that  happy  day  of  salvation  from  this 
time  ;  two  hundred  years,  or  near  so  many,  will  pass  off  before  it 
vill  arrive,  according  to  the  calculation  which  has  been  made 
from  scripture  ;  so  that  none,  now  on  the  stage  of  life,  will  live 
to  see  and  enjoy  it  on  earth.  But  much  may  be  dene  by  chris- 
tians who  live  in  this  age,  to  promote  its  coming  on  in  the  proper 
time,  by  prayer,  and  promoting  the  interest  of  religion,  and  the 
conversion  of  sinners  :  For  that  good  day  would  not  come,  unless 
the  cause  of  Christ  be  maintained   to  that  time,  and  sinners  be 

VOL.    II.  68 

•  Rev.  rviii.  20.    xix.  1—6.  f  Luke  xxi.  28. 


53-1  M'/iat  is  to  take  place  Sect.   IV. 

converted  to  keep  up  the  cliurci),  and  prevent  the  total  extinction 
of  it.  In  order  to  this,  thousands  must  he  converted,  and 
there  must  be  a  succession  of  prufessin;^  and  real  christians 
doA-n  to  that  day.  The  doctrines,  institutions,  and  duties  of 
Christianity?  must  be  maintained  ;  and  there  will  doubtless  be 
remarkable  revivals  of  reliti;i()n  in  mmy  places,  and  knowledge 
will  increase  among  true  i  hristians,  and  tiiere  will  be  advances 
mnde  in  the  purity  of  doctrines  and  worship,  and  all  holy  prac- 
tice, by  bringing  all  tliese  nearer  to  the  standard  of  the  holy 
scriptures  :  And  tlie  churclies  will  be  formed  into  a  greater 
union  with  each  other  ;  being  more  and  more  conformed  to  the 
divine  pattern,  contained  in  the  B:ble.  Here  then  is  work 
enough  to  do,  by  tliose  who  desire  and  are  looking  for  such  a 
day,  to  prepare  the  way  for  it,  and  it  may  be  introduced  in  the 
proper  time  ;  and  there  is  no  want  of  encouragement  to  do  it, 
even  in  this  view,  to  be  steadfast  and  unmoveable,  always  abound- 
ing in  the  work  of  the  Lord,  for  as  much  as  they  may  know,  that 
their  labour  will  not  be  in  vain  in  the  Lord.* 

And  christians  may  now  have  a  great  degree  of  enjoyment  of 
that  day,  and  joy  in  it,  though   they  do  not  expect  to  live  on  earth 
till  it  shall  come.      True  christians  are  disinterested  and  benevo- 
lent to  such  a  degree,  that  tliey  can  enjoy  and  rejoice  in  the  good 
of  others,   even  those  who  may  live  many  ages  hence,  and  in  the 
<>-ood  and  prosperity  of  the  church,   and  the  advancement  of  the 
cause  and  kmgdoni  of  Christ  in  this  world,  though  they  should 
not  live  to  see  it.      The  stronger  their  faith  is,  that  this  good  day 
is  coming,   and  the  clearer  and  more  constant  view  they  have  of 
jt,  and  tlie  more  desirable  it  appears  to  them,  that  there    should 
be  such  a  time  ;   tlie  higher  enjoyment,  and  greater  joy  they  will 
have  in  it,   and  in   the   prospect    of  it.      Thus  Abraham    look- 
ed forward  by  his  faith,  and  saw  this  day  of  Christ,  when  all  the 
nations  of  the  earth  should  be  blessed  in  him,  and  derived  great 
comfort  and    joy    in    this    prospect.      "  Your  father    Abraham 
rejoiced    to   see  my   day  ;     and    he   saw   it,   and     was    glad  "f 
Christians  know  that  it  will  come  on  in  the  best  time,  as  soon  as 
it   can  be  introduced  by  infinite    wisdom   and  goodness  :   That 
there  is  no  delay,  but  "  God  will  hasten  it  in  his  lime."     In  this 
sense,   Clirist  will  come    quickly    to   set   up  his  kingdom  in  the 
whole  world      He  is  on  his  way,  coming  as  fast  and  as  soon  as  he 
can,  consistent  with  infinite   wisdom.     He  is  preparing  the  way, 
and  ordering  every  thing  in  the   besi  manner,   so  as  in  the  most 
proper  time,  to  reign  with   his  church  on  earth  ;  and  no  time  is 
lost.     And  what  christian  can  desire  that  it  should  be  sooner,  or 
before  this  time  ?   Is  it  not  enough   that  Jesus  Christ  has  under- 
taken it,  and   will  bring  it  on  in  the  best  manner,  and  the  fittest 
time  ?   And  must  not  this  give  joy  to  every  real  christian  ? 

It  is  further  to  be  observed,  that  though  the  christians  who 
Jive  at  this  day  will  not  see  the  Millennium  come  while  they  are 
in  the  body  on  earth  ;    yet  they  will   see  and  enjoy  it,  when  it 

•  1  Cor.  XV.  58.  j  John  viii.  56. 


Sect.  IV.  Before  the  Millennium  5^5 

shall  come,  in  a  much  higher  degree  than  they  could  do,  were 
they  living  on  earth  ;  or  than  those  who  will  live  on  earth  at 
that  day.  The  powers,  kiiowledge  and  views  of  the  spirits  of  tht 
just  made  perfect,  are  greatly  enlarged  in  heaven,  and  they  have 
a  more  clear  and  comprehensive  view  of  the  works  of  Cod,  and  a 
more  particular  knowledge  ot  what  is  done  in  ihis  world,  espec- 
ially of  what  relates  to  the  work  of  redemption,  tl)e  salvation  of 
sinners,  and  the  prosperity  of  the  church  and  cause  of  Christ, 
There  is  joy  in  the  presence  of  the  angels  over  otie  simitr  that 
repenteth.  The  spirits  of  the  just  made  perfect  are  with  the  an- 
gels, and  must  know  all  that  passes  in  their  presence  ;  and  must 
rejoice  in  such  an  event,  as  much  or  more  than  they.  How 
great  must  be  their  joy  then,  when  whole  nations,  yea,  all  the 
world,  become  true  penitents,  and  they  see  and  know  tlu's,  and 
what  is  implied  in  it,  unspeakably  to  better  advantage,  and  more 
clearly,  than  any  can  do  who  shall  be  then  on  earth  1 

The  more  christians  labcur  and  suffer  on  earth,  in  the  cause  of 
Christ,  and  the  more  they  desire,  pray  for,  and  promote  his 
coming  and  kini;dom  in  this  world,  the  more  they  will  enjoy  it  in 
heaven,  when  it  shall  take  place,  and  the  greater  will  be  their  joy 
and  happiness.  And  it  will  be  unspeakably  more  and  greater  in 
heaven,  than  if  they  were  in  bodies  on  earth.  Who  then  can 
reasonably  desire  to  live  in  this  world,  merely  to  see  and  enjoy 
the  happy  day  of  the  Millennium  ! 

On  the  whole,  it  is  hoped  that  it  does  appear  from  what  has 
been  said  in  this  dissertation,  that  there  will  be  a  thousand  years 
of  prosperity  of  the  church  of  Christ  in  this  world  ;  that  this  is 
abundantly  foretold  and  held  up  to  view  in  the  Bible  ;  that  this 
will  be  about  the  seventh  millenary  of  the  world  ;  that  it  will  be 
a  most  happy  and  glorious  day,  in  which  the  christian  dispensa- 
tion shall  have  its  proper  and  full  effect  on  earth,  in  the  salvation 
of  men  ;  to  which  all  the  preceding  times  and  events  are  prepara- 
tory :  That  the  degeneracy  and  increasing  prevalence  of  igno- 
rance, error,  and  wickedness  now  in  the  world,  especially  in 
Christendom,  is  preparing  for,  and  hastening  on  the  battle  of  that 
great  day  of  God  Almighty,  in  which  mankind  will  be  punished, 
and  the  greatest  part  then  on  earth  destroyed  ;  and  then  the 
Millennium  will  be  introduced  : — That  this  is  an  important  and 
pleasing  subject,  suited  to  support  and  comfort  christians  in  all 
the  dark  and  evil  days  which  precede  it,  and  to  excite  them  to 
earnest,  constant,  united  prayer  for  this  coming  of  Christ,  and 
patient  waiting  tor  him,  and  to  constant  exertions  in  all  proper 
ways,  to  promote  his  interest  and  kingdom  in  the  world. 


After  the  thousand  years  of  the  reign  c  f  Christ  and  his 
church  on  earth,  ''  Satan  shall  be  loosed  out  of  his  prison,  and 
shall  go  out  to  deceive  the  nations  which  are  in  the  lour  quarters 
of  the  earth.  Gog  and  Magog,  to  gather  them  togeti  er  to  battle  : 
The  number  of  whom  is  as  the  s.md  of  the  sea.  And  they  went 
up  on  the  breadth  of  the  earth,  and  compassed  the  camp  of  the 


556  }y/ia{  is  to  take  filace  Sect.  IV. 

saints  sbcait,  and  the  beloved  city  :  and  fire  came  down  from  God 
out  of  heaven,  and  devoured  them."*  In  these  words  there  is 
reference  to  what  is  said  of  Got^  and  Magog,  in  the  thirty. eighth 
and  thirty-ninth  chapters  of  Ezekiel  :  which  prophecy,  there  is 
reason  to  think,  is  not  to  be  understood  literally,  but  in  a  figura- 
tive sense  ;  as  no  events  have  ever  taken  place  answerable  to  this 
representation,  if  taken  in  a  literal  sense.  The  prophecy  of  Gog 
and  Magog  may  be  considered  as  having  reference  to  two  events, 
which  are  to  take  place  at  different  times,  and  are  similar  in  some 
respects,  and  differ  in  others,  viz.  The  great  and  general  corrup- 
tion and  wickedness  of  mankind,  and  their  punishment  and  de- 
struction which  will  precede  the  Millennium,  which  has  been  de- 
scribed in  this  section  ;  and  the  apostasy  and  wickedness  of  man- 
kind at  the  end  of  the  Millennium,  and  the  remarkable  overthrow 
and  destruction  of  them,  when  Christ  shall  come  to  judgment  ; 
predicted  in  the  words  which  have  been  now  transcribed.  Some 
things  said  of  Gog  and  Magog,  of  their  designs,  doings,  and  their 
punishment,  and  a  number  of  expressions  in  that  prophecy,  are 
more  applicable  to  the  former  of  these  events  than  to  the  latter, 
and  some  more  applicable  to  the  latter  than  to  the  former,  and 
the  whole  cannot  be  well  applied  to  one,  exclusive  of  th'^  other  ; 
but  in  both  theprophecy  is  completely  fulfilled.  Both  these, events 
respect  wicked  men,  who  have  arrived  to  a  great  degree  of  obsti- 
nacy and  wickedness  ;  and  they  are  both  gathered  together  by  the 
agency  and  deception  of  Satan,  iei  loose  for  that  end.  And  they 
are  both  gathered  together  to  battle  against  Christ  and  his  church  ; 
and  are  destroyed  in  the  battle. 

'1  his  prophecy  is  figurative.  It  is  not  to  be  supposed  that  all 
this  great  multitude  will  be  gathered  together  into  one  place  ;  or 
that  the  church  will  be  encamped  together  in  one  spot  on  earth, 
or  collected  in  one  city  :  But  the  gathering  of  the  wicked,  means 
tlieir  being  abandoned  to  iiifidelity,  and  a  very  great  degree  of 
wickedness,  in  opposition  to  the  church  of  Christ,  and  true  relig- 
ion, and  being  disposed  to  extirpate  these  from  the  face  of  the 
earth.  In  this  sense,  the  wicked  will  be  gathered  together  to  bat- 
tle, before  the  Millennium,  by  the  spirits  of  devils,  or  Satan,  who 
will  go  forth  to  the  whole  world  for  that  end,  as  has  been  explain- 
ed. The  church  will  become  small,  and  surrounded  anid  assault- 
ed by  the  wicked  on  every  side,  and  ready  to  be  swallowed  up, 
and  totally  destroyed  by  them. 

It  has  been  a  question,  from  whence  this  multitude  of  people, 
here  called  Gog  iiud  Magog,  should  c€me,  after  the  church  ol 
Ciulst  and  true  religion  had  prevailed  in  the  world  a  thousand 
vears  .'  Some  have  supposed,  that  a  number  of  people,  and  per- 
haps whole  nations,  would  live  in  some  corner  of  the  earth,  dur- 
ing the  time  of  the  Millennium,  without  partaking  of  any  of  the 
blessings  of  it  ;  but  will  continue  in  a  state  of  heathenism  and 
wickedness  all  that  time,  till  at  length  they  will  multiply  so 
much,  as  lo  be  able  to  rise  in  opposition  to  the  church,  and  de- 
•   Rev.  XX.  7,  8,  9. 


Sect.  IV.  Before  the  Millennium.  537. 

stroy  it,  were  they  not  prevented  by  the  miraculous  interposition 
of  Heaven.  And  many  have  supposed,  that  this  fact  isinconsist- 
tnt  with  all  the  inhabitants  of  the  world  being  real  christians,  and 
eminently  holy  in  the  time  of  the  Millennium.  But  this  suppos- 
ed difficulty  may  be  easily  solved  ;  and  the  general  and  great 
apostasy  accounted  for,  consistent  with  the  supposition,  that  in 
the  Millennium  all  mankind  will  be  real  christians.  Near  the 
end  of  the  thousand  years,  the  divine  influences,  which  produced 
and  continued  the  universal  and  eminent  holiness  in  the  Millen- 
nium, may  be  in  such  a  measure  withheld,  as  that  real  christians 
Avill,  in  their  exercises  and  conduct,  sink  much  below  what  had 
taken  place  before,  and  indulge  a  careless  and  worldly  spirit  to  a 
great  and  sinful  degree,  and  become  more  and  more  negligent  of 
their  duty,  especially  with  respect  to  their  children  ;  and  be  real- 
ly guilty  of  breaking  covenant  with  God,  in  this  important  point. 
Jn  consequence  of  this,  their  children  will  not  be  regenerated 
and  converted  ;  but  grow  up  in  a  state  of  sin,  real  enemies  to  God 
and  to  the  truth.  And  as  the  world  will  be  then  full  of  people, 
it  will  in  this  way  soon  become  full  of  wicked  men,  and  the 
church  will  be  very  small.  And  those  who  will  grow  up  under 
the  power  of  sin  and  Satan,  in  the  face  of  all  that  light,  truth  and 
holiness,  which  had  taken  place  through  the  Millennium,  and  in 
opposition  to  it,  will  naturally  arrive  to  a  great  and  amazing  de- 
gree of  hardness  and  obstinacy  in  sin,  and  become  a  far  more 
guilty  and  perverse  generation  of  men,  than  ever  existed  before  ; 
and  will  be  greater  enemies  to  truth  and  righteousness,  and  the 
church  of  Christ.  And  consequently  will  be  united  and  engaged 
to  banish  all  these  from  the  earth.  The  world  will  have  more 
wicked  persons  in  it  than  ever  before  ;  and  all  these  much  more 
sinful,  and  engaged  in  all  kinds  and  ways  of  opposition  to  Christ, 
and  his  cause  and  people.  The  church  will  be  on  the  brink  of 
ruin,  just  ready  to  sink  and  be  swallowed  up  ;  and  the  appearance 
and  coming  of  Christ  will  be  less  believed,  expected  or  thought 
of,  than  at  any  other  time.  Then  Christ  will  be  revealed  from 
heaven  in  flaming  fire,  taking  vengeance  on  them  who  know  not 
God,  and  obey  not  the  gospel. 

This  apostasy  and  great  wickedness  of  so  many  millions  of 
mankind,  the  number  of  whom  will  be  as  the  sand  of  the  sea,  and 
their  consequent  misery,  is  an  awful  dispensation  indeed,  and  isj 
in  itself,  an  evil  infinitely  beyond  the  comprehension  of  man.  But 
there  is  the  clearest  evidence,  and  the  greatest  certainty,  that  this 
instance  of  evil,  as  well  as  all  other  evil  which  precedes  it,  and 
will  succeed  it,  though  it  will  be  endless,  will,  by  the  overruling 
hand  of  God,  be  productive  of  overbalancing  good  ;  and  is  neces- 
sary, in  order  to  effect  the  greatest  possible  good  to  the  universe. 
"  Surely  the  v/rath  of  man  shall  praise  thee  :  The  remainder  of 
wrath  shalt  thou  restrain."*  This  event  will  serve  to  set  the  to- 
tal depravity,  and  the  strong  propensity  of  man  to  the  greatest  de- 
gree of  wickedness,  in  a  more  clear  and  striking  light  than  it  had 

•  Psalm    Ixxvi.  10. 


538  IVhatis  to  take  filace  before  the  MiUennium.     Sect.  IV. 

been,  ov  perhaps  could  be  before.  That  man  should  apostatize, 
and  so  soon  arrive  to  such  a  high  degree  of  wickedntss,  after  all 
the  light  and  holiness,  and  the  wonderful  goodness  of  God  to 
man,  displayed  in  the  Millennium  ;  and,  in  opposition  to  all  this 
light  and  grace,  and  in  the  greatest  abuse  of  it,  join  in  rebellion 
agiiinst  God,  and  trample  on  his  authority,  truth  and  goodness, 
conirarv  to  the  admonitions  and  warnings  from  tiie  word  of  God, 
and  Ldl  faitiiful  ministers  anci  chrisiians  ;  will  make  a  new  discov- 
ery, and  greater  than  was  ever  made  before,  of  fallen  immun  na- 
ture, and  of  the  great  and  desperate  evil  that  is  in  the  heart  of 
man  ;  and  tliat  it  is  utterly  incurable  by  any  means  that  can  pos- 
sibly be  used,  short  of  tiie  almighty  energy  of  the  Spirit  of  God, 
by  which  the  heart  is  renewed  ;  and  constquenily  of  the  guilt 
and  infinite  ill  desert  of  man  ;  which  discovery  will  be  of  great 
advantage  to  the  church  and  kingdom  of  Clirist  forever,  and  nec- 
essary for  the  greatest  happiness  and  glory  of  it,  and  the  highest 
honour  of  the  Redeemer. 

And  this  will  make   from    fact,   a  new  and  greater  discovery  of 
the  absolute  dependence  of  man  on  the  grace    and  Spirit  of  God, 
to  prevent  his  greatest  wickedness  and   endless   destruction,   and 
to  form  him  to  hohness  and  happiness  ;  and  of  tlic  great  and  sov- 
ereign grace  of  God,  in  converting    and   saving  lost  man,   and  in 
bringing  on  such  a  wonderful  degree  of  holiness  and  happiness, 
and  continuing  it  a  thousand  years  ;     and  that  this   is   all  to  be  as- 
cribed to  the  sovereign  power  and  grace  of  God,    who  has  mercy 
on  whom  he  will  have   mercy,    and  whom    he  will  he  hardeneth. 
When  all  men  shall  be    righteous   and    holy    from    generation  to 
<>-eneralion  for  a  thousand  years,  and  all  the  children   wtiich  shall 
be  born  in  that  time,  shall  appear  to  be    pious  and  holy  as  soon  as 
ihcy  begin  to  act,  and  persevere  in  this  to  the  end  of  life,  the  ap- 
pearance will  be,   that  mankind   are   now  giown   better,    and  that 
the  evil  nature  of  man  is  not  so  great  ;  but  he  is  naturally  inclined 
to  obedience  and  hohness  :    The  sudden  and  great  apostasy  which 
will  take  place,  will  take  off  this  i.ppearance  :  and  show,  that    the 
heart  of  man  is  naturally  as  full  of  evil  as  ever  it  was  ;  and  that  all 
the  good  and  holiness  oi  the  Millennial  state  was  the  effect  of  the 
power  of  the  Spirit  of  '^iod,  and  to  be  wholly  ascribed  to  the   infi- 
nite, sovereign  grace  of  God.      And  this  discovery  will  be  remem- 
bered by  the  redeemed  forever,  and  improved  lo  the  glory  of  God, 
to  the  praise  of   rich,  sovereign  grace,  and  consequently  to  their 
own  eternal  advantage. 

Even  sOj  come  Loud  Jesus. 

AMEN. 


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Lincoln  6^  Edmands^  No,  5-3  ConildlL 


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Essay  on  the  Inspiration  ol  the  Scriptures  of  the  Old  and 
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